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引言 本文嘗試以《中論》「觀四諦品」的二諦思想為基礎，以了解龍樹或中觀思想對「言說」 所採取的態度。主要的原因是文中如戲論、假名及二諦等承襲般若經系的重要思想 均與言說有著十分密切的關係。再者，在「觀法品」的偈頌「諸法實相者，心行言語斷；無生亦無滅，寂滅如涅槃」及「觀如來品」的「如來過戲論，而人生戲論，戲論破慧眼，是皆不見佛」也透露了言說的關鍵角色。筆者認為龍樹為言說賦予一個相當弔詭的雙重特性：就是「若不依俗諦，不得第一義」的覺悟面向及「戲論破慧眼，是皆不見佛」的執迷面向。對言說此特性的洞察及超越與否，是眾生迷悟的關鍵之所在。筆者認為龍樹在《中論》就是要安立二諦，以言(假名)消言(戲論) ─ 論破戲論這自性見的言說，最終離言，以顯第一義諦。 在行文方面，筆者會先簡略地交代《中論》及其作者的背景資料，隨後將以言說作為探討的對象，闡明言說如何以概念的方式把緣起世界實化(reify)而生起「自性見」。再而對「觀四諦品」的主要內容作一概論，以扼要地了解龍樹的二諦思想。之後，再在這基礎上，從言說的角度了解龍樹如何理解戲論、假名及二諦等重要概念之間的關係及其與眾生迷悟之間的連繫。

Introduction “This being, that exists; through the arising of this that arises. This not being, that does not exist; through the ceasing of this that ceases.” The doctrine of Conditioned Co-arising, as the profound teaching of the Buddha, obviously illustrates a certain kind of causal relationship. Thus in his answer to a Brahman’s interrogation to…

Introduction Having reviewed the Abhidharmakośa-bhāsya-śāstra (AKB) and the Abhidharma-Nyāyānusāra-śāstra (Ny) on the controversies and the evolvement of the concept of co-existent cause, I would like to illustrate how Vasubandhu, a pro-Sautrāntika Abhidharmika drawn out the implicit meaning of simultaneous causality and redefined it as ‘reciprocally effects’ (互為果) in AKB. Vasubandhu used this new definition to…

Introduction Buddhism emphasizes so much on giving (dāna) because it is the beginning of the path to liberation. Liberation denotes the attainment of a state of moral perfection, namely Nibbāna. Nibbāna, is best described as an ethical ideal which has to be realized by uprooting greed, hatred and ignorance, the three radical roots of all…