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格义.
格义,汉传佛教术语,是南北朝时代流行的一种佛教诠释学,以中土思想跟典故,比拟配合,使人易于了解佛教思想的方法[1]。相传始于竺法雅。惯用中国传统的儒、道观念解说佛教义理。
汉末支谶译《道行般若经》时曾以“本无”、“自然”等概念来表达“性空”之义,三国支谦译《大明度经》之时,借用传统“得意忘言”的思想与方法,提出“由言证已,当还本无”,以此来注解“得法意,以为证”的经文。据《高僧传》所载,此法可能由竺法雅所创[2],盛行于河北、关中。当时康法朗等人,都以此来教授学生。僧叡在《喻疑》中曾说:“汉末魏初,广陵、彭城二相出家,并能任持大照,寻味之贤,始有讲次,而恢之以格义,迂之以配说,下至法祖、孟祥、法行、康会之徒。”
限制
以格义释佛,不免牵强之会附,其缺陷显而易见。道安曾于飞龙山与释僧先论及格义无法彰显佛教般若义理[3],遂转而采用合本。道安实际上仍未摆脱格义,他甚至告诉弟子慧远在讲解佛经时“不废俗书”[4]。
在道安、罗什之后,佛经译出更多,当时佛教人士更不愿以佛理来附和中国传统,僧肇的《肇论》是在佛教的基础上对玄佛合流进行批判,标志着玄佛合流的终结。之后,玄学虽然仍有余波,但已无大发展,格义渐渐被废弃不用。
注释
- ^ 《高僧传》:“以经中事数,拟配外书,为生解之例,谓之格义。”
- ^ 《高僧传·竺法雅传》中说:“时依雅门徒,并世典有功,未善佛理。雅乃与康法朗等,以经中事数拟配外书,为生解之例,谓之格义。”
- ^ 《高僧传·释僧光传》记载:“安曰:先旧格义,于理多违。光曰:且当分析逍遥,何容是非先达?安曰:弘赞理教,宜令允惬。法鼓竞鸣,何先何后?”
- ^ 《高僧传·慧远传》
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