海南大学学报(社会科学版)

玄学家认为成圣主体间存在差异，成圣并非人人皆可。僧肇站在般若学立场提出人人皆可成圣，诠释内容包括两个层面：第一，基于缘起观重新解释有、无概念；第二，通过强调空来否定本体展现出的有、无两种形式。僧肇的解释一方面弱化了汉代性三品说引发的成圣主体先天差异问题；另一方面对九品中正制产生冲击，表明出身贫穷的僧人也有可能接近权力中心。可以说僧人群体的思想变化与制度生活之间相互契合，共同成为观念变化的内在推力。

Xuanxue thinkers believe that there are differences among those who can become the sage, and it is not accessible for everyone to become the sage. Sengzhao, from the perspective of Prajna studies, proposes that everyone can become a sage. His interpretation includes two aspects. First, the concepts of being and non-being are reinterpreted on the basis of the view of dependent origination. Second, emptiness is emphasized to negate the two forms of being and non-being presented by the essence. Sengzhao's explanations, on the one hand, resolve the congenital differences in the subject of sainthood caused by the theory of three natures in the Han Dynasty. On the other hand, they challenge the nine-rank system, indicating that monks from the humble backgrounds could also approach the center of power. It can be said that the ideological changes among the Buddhist fellowship and their institutional life are mutually compatible, jointly becoming the internal driving force for the change of concepts.