2004 3 183 215 1 2 3 4 5 1 1 988 3 2 640 2 1 1983 52 1 3 6 4 1982 149 5 24 851-183-
6 (3 35-356) 7 8 3 1 4-3 6 6 3 6 9 2 1 1 0 6 1 988 21 162 7 1992 256 8 1 997 4 159-161 9 1 59 1 63 8 1995 7 243-271 10 172-184-
11 (3 53) 1 2 1 3 1 4 1 5 11 1985 796 1 2 4 157 28 1 3 96 105 14 2 8 3 23 12 55 83-15 4 1 61-163 -185-
(3 6 6) 1 6 1 7 1995 621 16 1 995 28 1 7 525-186-
1 8 1 95 2 1 2 2 5 5 2 9 19 18 4 152 19 1994 591-619 -187-
2 0 21 3 0 4 3 4 0 22 23 20 8 55 59 21 168 22 5 5 4 7 55 47 23 Richard H. Robinson (Early Mādhyamika in India and China) 1996 129-149 -188-
5 5 5 5-5 6 2 4 3 5 4 5 1 52 2 5 26 207 24 ( 2 ) 1983 102 25 259 26 1 994 1 50 429-189-
1 7 1 4 5 2 4 2 2 9 27 3 6 5 9 4 - (support or substratum) 2 8 27 42 183 28 1984 54-190-
2 9 29 45 209-191-
3 0 30 1 982 5 8 1 992 440-192-
3 1 31 260-261 -193-
4 5 1 5 6 3 2 3 3 32 1 993 2 46 1998 338 33 2 000 116-194-
3 4 1 4 5 31 1 4 5 51 3 5 8 5 66 8 5 68-569 8 4 28 34 259 3 5 2 6 8 4 14 - -195-
8 5 3 9 8 6 8 2 2 1-8 2 2 3 8 2 37 8 2 4 0 7 11 7 1 4-196-
7 4 7 - ( s v a l a kṣaṇ a - śūn y atā) ( l akṣaṇa) -197-
( p a r amāṇ u ) 36 6 3 8 3 98 3 7 36 1992 191 37 (Erik Zürcher) 1 998 256 215-198-
3 8 5 2 1 97-38 1998 158-199-
3 9 40 4 1 39 5 6 1983 101 40 41 55-200-
5 5-5 5-201-
4 5 1 5 2-4 5 1 5 3-4 5 1 56-202-
-203-
4 5 1 5 2 - ( p r e s e n t ) ( a b s e n t ) (universally quantified) 42 4 3 4 4 42 R o b i n s o n 2 57 (quantified existentially) 241-242 43 732 44-204-
4 5 46 4 7 5 5 7 5-76 77-45 1987 213 46 212-213 47 1993 108-110 -205-
( a p p e a r a n c e ) ( r e a l i t y ) 4 8 4 9 48 55 49-206-
5 0 5 1 5 2 1 999 1 9 2 4 50 213 51 (poiesis, production) ( c r e a t i o n ) (non-being) 33 1992 6 133 52 2 62-263 241-242 -207-
5 3 5 4 5 5 5 6 53 285 79 54 45 173 55 692-702 56 2 62 251-208-
5 7 5 8 57 2 2 2 003 3 91-126 58 2 002 23-24 -209-
5 9 ( o n t o l o g y) ( e p i s t e m o l o g y ) ( s o t e r i o l o g y) 4 5 1 52 4 5 1 53-59 2 14 2002 399-469 -210-
6 0 6 1 60 38 362 61 4 5 1 80 1989 99 108-211-
4 5 1 5 7 6 2 62 1 980 266-212-
5 5 4 2-6 3 6 4 (b u d d h a tā) 65 63 3 38 354 64 245 65 R o b i n s o n (buddhatā) 369 35-213-
3 1 4-3 6 6-214-
Jise (Matter as Such) and Youxuan (Wandering in Mystery): Zhi Dun s Interpretation of the Buddhist Xuanxue CHOW Ta-hsing Assistant Research Fellow Institute of Chinese Literature and Philosophy, Academia Sinica Zhi Dun (Zhi Daolin, 314-366) played an important role in the Buddhist Xuanxue, both as an eminent Buddhist monk and a literatus of the Eastern Jin dynasty. This paper explores Zhi Dun s essays, Jise [youxuan] lun (Wandering in the Mystery of Matter as Such) and Daxiaopin duibi yaochao xu (Preface to t he Tr a n s m i t t e d Essentials of Comparison of the Greater and Lesser [Transcendental Wisdom Sutras]), comparing them with the P r a jñāpār a m itā-sūt r a ( Transcendental Wisdom Sutra) and Seng Zhao s work, Zhao lun. The author discusses how the tenet of Zhi s Jise lun matter as such is empty, it is not matter until it has become extinct already has focused on the non-difference of matter and emptiness. The author also expounds on the concept of se bu zi se (matter is not really matter) and zhi bu zi zhi (knowing originates from nowhere), arguing that Zhi Dun s comprehension of Buddhism played a precursor role to Seng Zhao s Zhao lun. Through a comparison of the works of Zhi Dun and Seng Zhao, the author suggests that the relationship of the two is like that of the greater and lesser versions of the P r a jñāpā r a m itā -sū t r a. With Zhi Dun, the lesser, being first, it is clear that Seng Zhao, the greater, has further developed Zhi D u n s ideas. Before Seng Zhao s analysis of emptiness in Zhao lun, Zhi Dun s interpretation of the Buddhist X u a n x u e, through a methodology of g eyi ( c o n c e p t - matching ), is truly impressive. Keywords: Zhi Dun Jise lun (matter as such) Buddhist Xuanxue -215-