色 – Chinese philosophy and culture

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sè 色

Rūpa / Matter

在佛教的语境中,色指一切能使人感知到的东西,包括有形的物质和仅有形式而无形状的东西。色初指有形的东西,是视觉器官的认知对象。色又与“名”相对,并在十二缘起当中与其合称(“名色”),指生命个体在一次轮回当中所具备的精神和物质的总合。通常意义上,“色”可以指任何可感、有质碍、由极微构成而会坏灭的物质。但在某些语境中,佛教又使用“无表色”等概念,以区别于可见的物质,指具备形式、效用但不可言状的东西。

In Buddhist terminology rūpa refers to perceivable things, comprising materiality and forms. Rūpa originally indicates things with a shape, objects recognized by the organ of sight. Rūpa further forms a pair with ming (名nāman), or name, listed among the twelve links of dependent origination in the combination mingse (名色 nāmarūpa), name-and-form, indicating the totality of mind and matter of a living individual in transmigration (samsara). In general the term rūpa can denote any material form which is perceivable, perishable matter composed of atoms. But under circumstances Buddhist terminology also uses the concept of “non-informative matter” (avijňapti-rūpa), so as to distinguish it from visible matter, referring to something with form and causal efficacies, but of ineffable condition.

引例 Citation:

◎肇曰:色即是空,不待色灭然后为空。是以见色异于空者,则二于法相也。

(《注维摩诘经》卷八)

(僧肇说:有形事物本身就是空,不需要等到这些东西坏灭后才说它是空。所以说,一个人若认为有形事物不同于“空”,便是对色、空的性质产生了分别。)

(Seng) Zhao says: “Form is empty by itself. Emptiness does not come after the decomposition of a form. Therefore, if one insists that a form is different from emptiness, he (wrongly) sees the otherness of the two.” (Commentary on The Teaching of Vimalakīrti)

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