龍樹語言策略之哲學詮解－從漢譯《中論》之「說」字作線索

本文從漢譯《中論》「說」字作線索，從「說」、「不說」、「不欲說」、「不可說」、「無所說」、「假名說」等探究龍樹語言策略之思想。首先從佛之默然不欲說法分析起，說明佛的不欲說法有兩個背景：一是法義甚深，另一是眾生根機不足；對此，《中論》顯示出「破」、「立」之兩手策略或兩面手法。在破的面向上，以不說、不可說來作遮遣，以破除眾生慣性之偏執；即凡事可說、可言詮認知的，皆在揚棄的行列，而最終達戲論滅、無所說的目的。但就另一方面而言，《中論》雖摧破一切，但亦有所安立，如「俗諦」、「假名」等概念的強調，即是空義下引導眾生所行的方便。如此，《中論》的「緣起性空」，猶如一把利刃的兩面，在此洞觀下，一切皆空不可說，故遮除一切，而廣破戲論，但也正因為空，「一切法得成」，所以也安立一切，而有世間假名、俗諦之施設；從中展示出既破且立、既立又破的佛法大意。可知，一切法在空義觀照下，皆為權說、虛說；無論如何地說，或說、或不說，都可視為是空觀下動態式權宜方便的展現。

關鍵字

語言策略；不可說；無所說；假名說；立破

並列摘要

This article takes various expressions using the Chinese term ＂speak＂ (shuo) as the basis for its investigation of Nāgārjuna's linguistic strategy. These include speak, unspeakable, unspoken, and spoken by prajñapti in the Chinese version of the Mūlamadhyamakākarikā. I first point out the two background causes that make the Buddha withdraw from preaching and remain in silence: the profundity of the Dharma and the limits of people's capacities. In response, the Mūlamadhyamakākarikā seems to reveal a two-sided strategy, i.e., confirmation and negation. On the one hand, it emphasizes the unspeakable to get rid of people's attachment, until at last all prapañcas have ceased, and one arrives at the unspoken. On the other hand, Mūlamadhyamakākarikā positively approves of the conventional truth and prajñapti to express that conventional linguistic cognition is necessary. The Mūlamadhyamakākarikā's theory of pratītya-samutpāda and śūnyatā, therefore, reveal double the aspects of negation and confirmation in Buddhist Philosophy and lead people to the way of nirvāṇa.