支遁（字道林，3 1 4 - 3 6 6），是兩晉際之名僧與名士的主要代表，也是當時佛 教玄學（新佛玄）的標宗人物。支遁的佛教玄學，在玄釋交融的光譜中，可以看 出「佛教的玄學」與「玄學的佛教」兩個側面，二者相互輝映，難分軒輊。也由 於這兩個側面，玄佛交映，導致後人對於支遁思想的理解與評價有極為懸殊的對 立。 本文試圖廓清歷來對於支遁思想理解的迷霧。一方面，從魏晉玄學的氛圍 中，還原〈即色論〉在當時大、小品《般若經》中的詮釋脈絡，以彰顯其般若理 解的價值；支遁的即色空義，在明「即色是空，非色滅空」，已達色空不二之旨。 一方面，透過玄佛先後的比較，進一步闡明支遁〈大小品對比要抄序〉與《肇論》 的關係；「色不自色」「知不自知」的即色遊玄思想，實為僧肇〈不真空論〉、 〈般若無知論〉的先聲。 結論指出，透過支遁與僧肇著作的「合本」比對，二者的關係猶如《般若經》 大、小品的關係，而支遁的「小品」出之在先，未嘗不可視僧肇的「大品」為 「小品」的發展。在僧肇解空第一的《肇論》出現以前，東晉格義佛學的理解，至 少在支遁身上，絕非如此的空洞，《高僧傳》所言「義應法本，不違實相」的評 語，支遁是當之無愧的。

Zhi Dun (Zhi Daolin, 314-366) played an important role in the Buddhi st 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 the 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 jñ- apa-r a m ita--su-t 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 jñ- ap - a r a m it - a -s -u t r a. Wi th 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.