道安時代所謂的「格義J 本是以中國固有的思想來理解佛教名相的一種 方法，道安年輕時曾一度戮力於格義的學習，後來公開反對格義，這當中變化 的原因何在?當時所謂的「格義J 究竟是譯經的方法，還是現解佛經的方 法? 拋開了格義之後，道安用什麼方法來閉關章中大義?作者觀察現存的{人 本欲生經注〉後，發現道安改採「尋章察句」的方式來進行探討，然而何謂 「尋章察句J ?它的具體內容為何?本文依據{人本欲生經注〉做了詳細的說 明。

This study examines the Venerable Dao An's opposition to geyi( 格義) Geyi was originally a tool employed to comprehend Buddhism in terms of Chinese traditional though t. As a youth , Dao An studied geyi diligently, but later in life he rejected it openly. Why? Did Dao An see the limit of geyi and find another way to Buddh 的m when he decided to put it aside? Firstly , this study sets out to explore the background on which Dao An came into contact with geyi. It reveals that Dao An derived his idea of geyi from Zhu Fa-Ya. Some contemporary scholars hold that geyi brought about the conflation of Lao-Zhuang Daoism with the Pàramita Sutra. So , then what classical works did Dao An and Zhu Fa-Ya master under the influence of Fotude 嗯? What were the most popular works in Northern China? Was it truly the Pàramita Sutra? Did Dao An intend to solve the problems in the Pàramita Sutra when he decided to study geyi in his early days? Secondly , Was Dao An's rejection of geyi of his own realization or was he influenced by others? What were the internal and external influences that led to this rejection? What theories influenced him sufficiently to lead him to give up the conventional approach to sutra interpretation? What was his new approach to sutra interpretation? Can we find any evidence in extant documents? These are the main concerns of this study.