《莊子》所描寫體道者之身心工夫與用言方式具有某種對應關係:從有言與無言之間的依違不定,趨向忘言、止辯的靜默境界,再超昇為言默兩行皆可的用言智慧,並以身心存在結構的體道敘事加以呈現。本文先就〈齊物論〉為中心,敘明《莊子》如何洞察,語言論辯的區分結構與成心知見的獨斷限制的共謀關係,進而提出超越語言二元性與心知偏蔽的「道說」、「道言」構想。次節,分述言說型態與身心修養的對應關係,敘明《莊子》無言、忘言、去言的超言說主張與身心修養的體道工夫,隱含進程連續性與同步相關性,所謂「至言」、「道言」、「卮言」的語言型態及言說方式,即是體道者身心技藝的綻出熟成。第三,具體闡明,真正圓轉無窮的「道言」,既要「有所說」以暢明至道之真實義,同時要「無所說」以融通言詮、論辯之偏執定相,開顯出「言默兩行」的途徑。
In describing a Dao practitioner, Zhuang-Zi points out that self practice and the use of language has a corresponding relationship. From Zhuang Zi's seemingly interchangeable dualistic and complimentary relationship between "speaking" and "not speaking", to the quiet tranquility of forgetting language and ceasing discussion, and finally to a state of mind where one knows the use of silence and language, thus Zhuang -Zi uses our day to day existence to express the practice of Dao. This paper uses " Zhuang-Zi Qi Wu Lan " as the focal point in discussing this topic. In the first section I discuss how Zhuang-Zi systematically illustrates the distinction between types of linguistic debate and its relationship to actualizing Dao. In the process, I clarify that the "Spoken Dao" or the "Dao of Language "transcends the duality in language and one's blind partiality. In the next section I explain the relationship between modes of language and self practice. I detail how Zhuang-Zi uses "non-language", "forgetting language" and "ridding of language" as a way of practicing Dao that emphasizes transcending language. I then show that Zhuang Zi's "actualized language", "language of Dao" and "goblet words" serve as the maturation and goal of this practice. In the final section I concretely elucidate that the perfect practice of the "language of Dao" is not only unspoken but also requires language to describe the true meaning of Dao, thus simultaneously merging "not speaking" with linguistic argumentation to form the idea of the "Simultaneous practice of silence and language".
為了持續優化網站功能與使用者體驗,本網站將Cookies分析技術用於網站營運、分析和個人化服務之目的。
若您繼續瀏覽本網站,即表示您同意本網站使用Cookies。