《中論》與《老子》的實踐策略探析

The Analysis of Practical Strategies in Mūlamadhyamakakārikā and Laozi

高子嬿(慧意康)(Zi-Yang Kao(Yi-Kang Hui))

指導教授 ： 高柏園 ； 蔡耀明

淡江大學/文學院/中國文學系碩士班/碩士(2015年)

https://doi.org/10.6846/TKU.2015.00576

摘要

本文以《中論》和《老子》為底本，以因果邏輯之分析理路，並且特別強調以改變初發價值概念之角度，將二文本中實踐的可能性、採取何做為而得以實踐，之內容更顯明出來，並於分析後，歸納二文本實踐的要點。
第一章緒論中，尤其對於因果的概念，本文以三性作為三種理解層次之分類依據，此三性為：具累積、具變相、超時空；三種理解因果之淺至深之層次為：跳躍式的因果概念、為「名」所限之因果概念、趨於不生之因果概念。此概念於本文有二大關鍵：第一、對於文本的詮釋，底本之作者與詮釋者二方，對於因果之概念之理解之層次之不同，此為諸種詮釋結果不同之重要原因之一，尤其後者之理解層次。第二、鑒於第一點之後，若無法對文本有善巧的理解、詮釋，那麼要善巧的實踐文本的內容則是緣木求魚，因此，對於因果概念的理解程度，是該讀者能否掘發文本中之實踐策略的重要關鍵之一。關於改變價值概念，本文以審視前賢研究之成果、近代西方哲學觀待詮釋學之看法，並和於受本文特別強調的因果邏輯之概念（尤其依上段所提及之因果三性），歸結出：真欲實踐文本中理論之境界，則須從改變價值概念為始，即為從初發之心就需轉變成同調於文本之價值概念，或稱為：將自己的動機與文本所示之內容一致。然而此辦法，幾乎不見於其他論著中被強調，對於本文，此要點是給予欲求進步、突破者之提醒。
基於如上之理論，以四大步驟：動機、次第、修心、心要，分別於第二、三章中，展開對青目釋中之《中論》和王弼注版之《老子》之實踐策略之分析與探究。其中，將《中論》述及看似常人難以摸著邊的空性之理與境界，經分析而知若從價值層面改變，則達悟空性之實則即不遠；對於似玄談玄論之《老子》，將其含藏之修心辦法析出後，則不再如此的玄妙，而是有理可循，並且依上述邏輯推論，例如無用之用、虛心、自然等概念，其含藏之大用、聖人之氣度等，則瞭如指掌。並於第四章將《中論》與《老子》二者之實踐策略做比較，知其二皆是以解構陳見為辦法，並且，二書之作者對因果理解之程度是頗有差異，因此二書各述之聖人之境界是不同。
總之，本文欲將宗教理性化、理性修行化、修行實際化、實際可能化、可能生命化。尤其強調基於因果之邏輯，並且應重視其三性，從改變價值概念、次第性的前進，才能踏實、如期望地將文本之理論實踐出來；並且，無論是對文本或日常事件，其分析、評判之過程中皆亦應如此思維與處事。如此建言，是願我等總能吉祥、如意。

關鍵字

中論 ； 老子 ； 實踐 ； 因果 ； 動機 ； 聖人

並列摘要

This study is based on Mūlamadhyamakakārikā and Laozi, analyzing by cause and effect logic principles, and emphasizing the change of initial concept of value. By these ways, expecting to summarize the possibilities of practice, what are the best practical ways and the principles of practice described in both books, and sum up the essentials at last.
In the first chapter, introduction, the focus is about the concept of cause and effect. There are three properties, which are three different levels of understanding, including of cumulative, forming, and without the limitation of time and space. There are three different levels of understanding which are jump causal concept, the concept limited by "name", tends "not arising(不生)" of the concept. This concept has two major points in this article: first, for the interpretation of the text, the different levels of understanding of the concept of cause and effect between the author and interpreter is one of the important reasons unite different interpretations of results, especially the latter’s level of understanding. Second, given after the first point, if unable to have the full of understanding and interpretation of the text, then the possible of practice the concept to be impractical. Therefore, the level of understanding about the concept of cause and effect is the important key point. For the changing of value, this paper reviewed the results of well-known researches, modern western philosophy hermeneutics and concepts described herein and in particular stressed the causal logic of the subject (especially the three properties showed in the front paragraph). In conclusion, for practicing the theory of the text, one should start with changing the concept of value, that is one should start with one's motivation. However, this approach is seldom or never mentioned in other studies. This point is for inspiring those who are eager to pursuit their better futures.
Based on above theories, the four major steps are motivation, order, cultivation of the mind, the essence of mind, respectively. The analysis of practical strategies in the Mūlamadhyamakakārikā commentated by Ching Mu(青目) and Laozi commentated by Wang Bi(王弼) are described in the second and third chapters. Among them, the theory of Mūlamadhyamakakārikā seems difficult to understand. However, after analyzing in this article, it is practicable if one would change from the standpoint of value. For the paradoxical text of Laozi, it is no longer so mysterious but rational to follow after analyzing with the cultivation of the mind. According to this logical inference, “function of uselessness(無用之用)”, “purification of mind(虛心)”, “nature(自然)”, and so on, with its “the greatful use(大用)”,and the mettle of a sage, are understandable easily. The practical strategies between Mūlamadhyamakakārikā and Laozi are compared in chapter IV. Both of the texts are based on the way to deconstruct stereotypes. In addition, both authors have different understanding of cause and effect. Therefore, these two texts described differently for the levels of saints.
In brief, this article is describing about religion can be rational, rational can be practical, practical can be actual, actual can be possible, possible can be alive, especially, emphasizing on the logic of cause and effect, as well as focusing on three properties. From changing the concept of value and moving forward step by step, the conclusion of this article would be practical. Moreover, the evaluation and analyzing process in daily life should follow the same proposal described in this article. Last but not the least, I wish you the best.

並列關鍵字

Mūlamadhyamakakārikā ； Laozi ； practice ； cause and effect ； motive ； sage

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