僧
肇把「玄學」和「般若學」的方法溝通，以體用一如的中心思想，論述有與無、動與靜、知與無知等等問題，表達了般若學中觀念，《不真空論》闡述了佛教宇宙觀，含義是「諸法（物）虛假，故曰不真，所以是空。」
「應無」義，認為空，就是指內心不要為外物所迷惑，並不是說外物不存在。「即色」義，認為物的產生源於內心有關於物的意念，所以「雖色而非色」，物其實並非物，這就是空。
「本無」義則「直好無之談」，認為「有」是從「無」產生的；從「無」到「有」，這就是空。說「有」並不是指有真實物體存在，萬物都賴因緣條件產生，本身無自性，故只是「假名」而已。說「無」也不是絕對虛無，一無所有，就好像幻化出來的人（體），並非這個人不存在，只是它不是真的罷了。所以他認為「萬物之自虛，不假虛，而虛物」，並非離開具體的事物，另有一個無、一個空，然後憑藉這個無、空去否定萬物。而是要領悟到「主處即真」，凡有物的地方就有空，空在於萬物之中，與物相即而不相離，這才是般若學中的空義。
僧肇說「取相故名知」，知是引起的，有生滅的相狀，才有通過「表象」得到的知。而般若所要認識的是反映事物本體實質的「實諦」，「無自相」也就不可知，產生知。而且有所知，必然有所不知，只有無所知，才能無所不知。
「空」，在佛教教義，用來表述「非有」，非存在的一個基本概念，以空為其理論基礎。從所否定的對象來說，「空」可分「我空」、「法空」兩種。「我空」即認為一切有情都是由各個元素集合而成，不斷生滅，不存在常一主宰之體––我，這是小乘佛教的觀點。「法空」則認為一切事物都依賴於一定的因緣或條件才能存在，本身沒有任何的規定性，但法並非虛無，它是一種不可描述的實在，稱為「妙有」，這主要是大乘中觀派闡明的觀點。
從論證的方式來說，「空」可分「分析空」、「當體空」兩種。「分析空」即從統一物之可分解若干部分或因素上，從事物的生滅變化上，說明事物的不實在和不自在，這主要是小乘所採用的方法。「當體空」則認為一切事物無須分解，只要用空的理法去觀察萬物，就可以明白，這就是大乘所採用的方法。
從是否終極真理來說，大乘又把「空」分成「但空」、「不但空」兩種。把「空」當作絕對的虛無，認識不到它實際是「有」的一種存在形式，「即妙有」就是「但空」。反之，如能認識到事物不但有空的一面，認識到空不遣有，有不離空，空中攝有，有內存空。（層次多，相距景殊，大而宇宙，小則內心，義理深刻，包羅萬象，不細心思惟，恐難讀過）
→待續
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S
eng Cao combines the two methods of ‘esoteric studies’ and the ‘study of Prajna.’ Based on his main idea of the unity of substance and function, he discusses topics such as existence and non-existence, movement and stillness, awareness and nonawareness. In the Treatise on Non-True Emptiness, which expounds the Buddhist perspective on the universe, Seng Cao explains the concept ‘study of Prajna’ as meaning “all dharmas (phenomena) are empty and false. This is why they are called non-true and empty.”
According to this definition of non-existence, emptiness means that one’s mind is not confused by external phenomena. This, however, doesn’t mean that external phenomena don’t exist. ‘Form’ refers to phenomena that are produced from the concepts concerning these phenomena in our minds. “Although there is form, actually there is no form.” Phenomena are not phenomena—just this is emptiness.
Another definition of non-existence states that existence comes from non-existence, and that precisely this transition from non-existence to existence is emptiness. But existence doesn’t imply that there is anything that exists independently or inherently. The myriad phenomena are produced from causes and conditions, but by and of themselves they are without self-nature. They are only called by arbitrary names. When we speak of non-existence we don’t mean absolute voidness, or the view that there is nothing whatsoever, that is, nihilism. Take for instance the illusory appearance of this human body: It’s not the case that the person does not exist—just that this person is not real. Seng Cao claims that non-existence and emptiness do not exist apart from things. Non-existence and emptiness aren’t used to negate the myriad things. Rather one should understand that “where there are things, there is emptiness.” Emptiness is right within the myriad things, never apart from them. This is the meaning of emptiness as expressed in the study of Prajna.
Seng Cao states, “Awareness is derived from the mark of production and extinction.” Awareness comes into being because there is the distinction between production and extinction. With the wisdom of Prajna one should recognize the truth that reflects the reality of things. “Truth has no mark of its own.” This shows that true awareness is produced from nonawareness. If there is awareness, there must also be something one is not aware of. Only if one is aware of nothing, can one be aware of everything.
In Buddhist doctrine emptiness is a fundamental concept that is used to express non-existence. In fact, Buddhist doctrine is based on emptiness. When we consider objects, emptiness can be divided into ‘emptiness of self’ and ‘emptiness of dharmas’. Emptiness of self means that all sentient beings are formed from a combination of various elements. The process of production and extinction is ceaseless, and there is no self that is the master behind this process. That is the viewpoint of Theravada Buddhism. The ‘emptiness of dharmas’ means that the existence of all things is based on certain causes and conditions. In themselves, things are not bound by any inherent laws. And yet dharmas are not non-existent. Truly this reality is indescribable—that’s why it’s called ‘wonderful existence’. This is the viewpoint expounded by the Madhyamika school of Mahayana Buddhism.
Emptiness can be analyzed in two different ways: (1) emptiness of components, and (2) emptiness of substance. From the fact of production and extinction, Theravada Buddhism has adapted the first method to prove the unreal and non-existent nature of things. Emptiness of substance means that there is no need to dissect things; one can reach an understanding just by using the principle of emptiness in observing phenomena. That is the method used in Mahayana Buddhism.
From the viewpoint of ultimate truth, Mahayana Buddhism divides emptiness into: (1) only non-existence, and (2) not only the void. If one takes emptiness as absolute voidness, one consequently fails to recognize that emptiness is actually a form of existence. Only non-existence is wonderful existence. One should realize that even though the myriad things are characterized by emptiness, emptiness does not eliminate the possibility of existence. Within emptiness there is existence, and within existence there is emptiness. (There are so many levels and differences, ranging from as big as the universe to as small as our minds. The principles and doctrines are so profound that they contain everything. Unless you carefully contemplate their subtleties, they will remain difficult to understand.)
→To be continued
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