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論以語言文字探究諸法實相時可能遭遇之限度及其超越之法 ：以《入楞伽經》為主要依據=The Limitations and Their Transcendence in the Linguistic Approach to Reality: Mainly based on the Laṅkāvatāra-sūtra |
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| Author |
王美瑤 (著)=Wang, Mei-Yao (au.)
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| Source |
中華佛學研究=Chung-Hwa Buddhist Studies
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| Volume | n.13 |
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| Date | 2012.12 |
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| Pages | 209 - 244 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Keyword | 語言哲學=Philosophy of language; 諸法實相=Reality; 《入楞伽經》=Laṅkāvatāra-sūtra; 意義=Meaning; 離於言說=Detached from verbal expiration |
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| Abstract | 哲學，或者佛學最為重要的目標，就是要了解宇宙人生或者世界眾生的真相。由於身而為人，從小到大被教養的方式以及主要的溝通方式就是語言文字，語言文字所蘊藏的思惟方式幾乎成為身而為人看世界的基調。然而，在佛經當中卻經常強調，究竟之諸法實相是離於言說、語言文字。於是，本文文章聚焦於探討的是，何以語言文字無法達到諸法之實相。若能抽絲剝繭釐清其原因，或有可能找出超越之方法，畢竟身而為人很難避免需要使用語言文字。由整理歸納出語言文字之特色與佛教所說的諸法實相，而能指出語言文字有其在真理向度上的限制。實相是動態、全面關聯的，需以證悟、理解、體會的方式接近，而語言文字只能呈現靜態、片面、化約等局限的情形，且又無可避免地有模糊、歧義、籠統的問題，因此在試圖接近全面的、動態的諸法之實相時，顯得力有未逮。然而，也正好因為重點是理解，所以當人們不抓住在語言文字之表面，而往意義的方面開展，便能夠克服以語言文字探尋諸法實相實可能產生的問題，甚至超越語言文字。不過，如此也不意味著語言文字毫無用處、應該被全然丟棄，這樣則又掉入另外一個極端。佛教所指引之聞、思、修的次第，說明語言文字雖不能完全到達實相，卻能成為朝向實相的初步接引。隨後搭配思惟與實踐，則能正向中道，通達實相。
The most important objective in philosophy or Buddhism is to understand the reality of life in the universe, or sentient beings in the world. As a human being, the means of education one has received since childhood and the major means of communication one employs is language. As a result, the underlying ways of thinking come close to the foundation of how people view the world. However, it has been a recurrent topic in Buddhist scriptures that“Thorough Reality”is beyond words, utterance, and language. Therefore, this paper will focuse on investigating why words and language cannot reach“Thorough Reality.”If it is possible to tease out the reasons behind the above sayings, then it might lead to a way to surpass words and language. After all, as a human being, it is difficult for us to avoid employing words and language altogether. An inquiry into characteristics of words and language and“Thorough Reality”in Buddhism may reveal the limitations of words and language in terms of reality. Words and language can only portray static, partial, and simplified states. At the same time, it is inevitable that words and language may entail problems as being ambiguous, leading to ramifications and lack of specificity. As a result, while trying to describe an allencompassing and dynamic reality, words and language fall short. One should approach reality by ways of realizing through practice, comprehending it, and experiencing it personally, which can be unfolded into a three-fold relationship with regard to language: the aspects of speaking and listening, and the process of comprehending. This three-fold relationship between language and reality involves limitations in comprehending and communicating. Nevertheless, as the main purpose of the practice is to comprehend the reality, if one can grasp the implications of language other than its literal meanings, one can overcome the potential problems caused by approaching reality with merely language, or even surpass words and language. However, it does not suggest that language is of no use at all and should be discarded entirely. That would have been falling into another extreme. Buddhism shows us the sequence of hearing, thinking and practicing, whichillustrates that even though language does not reach the reality it provides the initial passage towards it. Then, with the help of cogitation and practice, one can reach reality by way of the Middle Path.
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| Table of contents | 一、前言
二、語言 / 語言學 / 語言哲學
（一）語言學（linguistics）
（二）語言哲學（philosophy of language）
（三）歸納語言文字之特色
三、所謂之諸法實相
（一）「實相」字面的意義
（二）經典的教導
四、何以諸法實相離於言說？──語言文字的限度
（一）語言文字只是心態的沉澱物，為心之冰山一角
（二）語言文字以及概念可以自由組合，但可能是道理無法成立的
非法
（三）語言文字分別、片面，難以說到事情真實的情形
（四）使用語言夾雜情緒
（五）使用上過於方便，忽略真正的內涵，成為嚴重的習氣
五、避免語言文字障蔽諸法實相之方法
（一）不一定需要語言文字
（二）依義不依文
（三）用心觀照，隨順觀察，了知唯是假名
（四）聞、思、修
六、結論
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| ISSN | 1026969X (P) |
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| Hits | 1927 |
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| Created date | 2013.07.23 |
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| Modified date | 2017.07.28 |
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