其他篇名 Alternative Title
Xie Lingyun’s Bianzong Lun (On Distinguishing Ultimate Truth) : the integration of Confucianism and Buddhism and its significance in intellectual history
摘要 Abstract
謝靈運《辨宗論》的“求宗”本體論與融合儒釋方法都與慧遠有濶源關係。慧遠認爲雖然儒之名教與釋之道法最終的趨向是相同的，但道法幽微則是堯孔所未曾闡述的。這是强調佛教的獨特價值及真理性，其闡述本體的立場仍在佛教。謝靈運雖然説自己的理論是折中於儒釋雙方，但實際上將真理問題的討論重心更大幅度地移向了儒家。他提出儒家的聖道無階級可達之論，以此來闡釋真理的完全性，闡明竺道生的求宗唯在頓悟的學説。謝靈運的基本思想，是以頓悟屬儒，而以漸悟屬釋，認爲儒釋雖然同歸，但儒家明真理而釋家重教化。因此，《辨宗論》更具有普遍的哲學本體論的性質。其在學術上的意義，是仿照實相、涅槃等佛教本體論建立起儒家的道論，其思想在儒家的原典是可以找到依據的。謝靈運還從華、夷民性之不同，即華民難於受教而易於覺理、夷人難於覺理而易於受教來説明儒、佛立教頓漸的不同。這觸及中國思想傳统的問題，即頓悟之説實是中土接受佛教或説佛教中國化過程中產生的問題。這一思想史的事實，需要進一步討論。竺道生的“一闡提人皆得成佛”説與其頓悟説相關，謝靈運應慧遠之請所作的《佛影銘》中“闡提獲自援之路”正是呼應道生之説。這一點似未被論者所注意。《佛影銘》比《辨宗論》早十年寫作。由此也可推論謝氏接受道生的頓悟及一闡提成佛之説的大致時間。
Xie Lingyun’s Bianzong Lun (On Distinguishing Ultimate Truth) [《辨宗論》] inherits its ontological framework of ‘‘apprehending philosophical truth” (求宗) and its syncretic methodology of reconciling Confucianism and Buddhism from Huiyuan. While Huiyuan asserted that Confucian teachings and Buddhist Dharma ultimately converge, he emphasized Buddhism’s unique metaphysical profundity, which surpassed the insights of Yao and Confucius, thereby affirming Buddhism’s distinct truth and ontological grounding. Although Xie Lingyun claimed to mediate between Confucianism and Buddhism, he subtly shifted the discourse on truth toward Confucianism. By proposing the Confucian notion of the “sagely path” as an ungraded, immediate realization of complete truth, he reinterpreted Zhu Daosheng’s doctrine of “apprehending philosophical truth” only by “sudden enlightenment” to align with Confucian ideals. Xie’s framework assigns sudden enlightenment to Confucianism and gradual cultivation to Buddhism, positing that while both traditions share the same goal, Confucianism illuminates ultimate truth while Buddhism prioritizes pedagogical cultivation. Thus, Bianzong Lun assumes a broader philosophical ontology, reconstructing Confucian Dao theory (道論) through the lens of Buddhist concepts like shixiang (實相. ultimate reality) and nirvana. This synthesis finds roots in classical Confucian texts. Xie further distinguishes the u sudden- gradual” divide by contrasting the “Chinese” disposition (華民), deemed resistant to instruction but receptive to intuitive truth, with “foreigners” (夷人), who supposedly lack such intuitive capacity but accept teachings readily. This analysis engages the Sinicization of Buddhism, highlighting how sudden enlightenment emerged as a uniquely Chinese response to Buddhist assimilation. This intellectual-historical fact necessitates further scholarly investigation. Notably, Zhu Daosheng’s doctrine of ‘‘icchantikas attaining Buddhahood”, (一闡提成佛説) correlates with his sudden enlightenment theory. Xie’s Foying Ming (Icription on the Buddha’s Shadow) [《佛影銘》], composed a decade before Bianzong Lun at Huiyuan’s request, references “icchantikas gaining the path of self-salvation” （闡提獲自援之路）, directly echoing Zhu’s ideas — a connection previously overlooked. This timeline suggests Xie’s adoption of Zhu’s doctrines occurred earlier than commonly assumed.
關鍵詞 Keywords
謝靈運, 《辨宗論》, 頓悟説, 儒家道論, 一闡提成佛説, Xie Lingyun, Bianzong Lun, Doctrine of sudden enlightenment, Confucian Dao theory, Icchantika’s attainment of Buddhahood
語言 Language
Chinese (Traditional)
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香港嶺南大學中文系(編)，上海古籍出版社(出版)
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參考書目格式 Recommended Citation
錢志熙 (2025)。謝靈運《辨宗論》融合儒釋及其思想史意義。《嶺南學報》，復刊 第二十四輯，頁5-27。檢自 https://commons.ln.edu.hk/ljcs_new/vol24/iss1/2