先秦儒、道已具般若學考

Prajna in Pre-Qin Confucianism and Taoism

「般若」二字，乃釋教闡述人性而譯自梵文之詞，固先秦所未有。惟人性乃人之所共有，亦儒、釋、道三家學術共所關注之根本議題，但可謂先秦無「般若」乙詞，非無般若之學。般若既是翻譯名詞，本文先就釋教譯文，考其釋義，以明般若具「知」及「空」之義，為下文儒與道具般若學之前提。次由般若之知，探討此知通良知，並及般若之成長；再由般若之空，釐清空相定義及其所以空之法，以明般若之實義。次說儒家，由孔子之「知」與孟子「良知」之傳承，釋良知通般若之義。次及良知之分限與成長，以呼應般若之成長。再及孟子良知說之禁界，釐清良知說之範疇，及闢楊、墨之理據，以明儒與釋、道在般若學之別。三說道家，由知契入虛無，亦通般若之學，《老子》以「知」具分別之本能為禍根，其說乃欲泯絕對待之心以臻於無為，守其所謂之虛、無、道之體。《列子》貴虛，乃以知而忘情為法門，修正《老子》之說，以歸其太易之體。《莊子》以「知」為本性通塞之關鍵，以集虛為法門，通其象罔之德。

＂Prajna＂ is a Sanskrit word used by Buddhism to explain humanity, which does not appear in the pre-Qin period. However, humanity is a basic topic of Confucianism, Buddhism and Taosim. In this aspect, the word ＂Prajna＂ did not appear in the pre-Qin period, but the concept of Prajna has already existed. As Prajna is an adopted word, this paper firstly investigates the meaning of Buddhist as per Buddhist translation, in order to explain that Prajna has ＂knowledge＂ and ＂voidness＂ in its essence; this is the foundation of the argument that Prajna is found in Confucianism and Taosim. This paper then proves the knowledge of Prajna is Intuitive Knowledge and also explains the expansion of Prajna. And then, the voidness of Prajna is taken to clarify the definition of voidness and its causes, in order to explain the actual meaning of Prajna. Secondly, as for Confucianism, Confucius' ＂knowledge＂ and Mencius' ＂Intuitive Knowledge＂ are taken to explain that Intuitive Knowledge is the same with Prajna. The category and expansion of Intuitive Knowledge are explained in response to the expansion of Prajna. And then, the category of Mencius' Intuitive Knowledge is explained to clarify the breadth of Intuitive Knowledge and also present the evidences of going against Yangzhu and Motzu to present the difference among Confucianism, Buddhism, and Taosim in terms of Prajna. Thirdly, the paper explains knowledge in agreement with voidness is the same with Prajna. The concept of ＂knowledge＂ in Lao-tzu is a distinguishing mind, which must be eliminated to achieve nonaction and keep voidness. The concept of emphasizing-voidness in Liezi is rooted in the motionless knowledge, which modifies the concept of Lao-tzu to return to the ontology of Taiyi. Chuang-Tzu states that ＂knowledge＂ is the key to mediating human nature, by taking being-void to explain the nature of Xiangwang.