摘要
禅宗认为存在的实相是超越性的"真谛",关于实相的表说是"俗谛"。事实上一切关于真谛的信息都来自不同形式的"语言",因而一切真谛都是俗谛,真谛与俗谛只是方便说,它们是"不二"的。禅宗为传达真谛创造了许多方便法门,形成了相当完整的传达符号系统,虽然都是俗谛,但当它们引人到达实相领悟时也都是真谛。如禅宗的"即心即佛"是说明人心与佛性不二的著名谛理,是真谛也是俗谛,它的真俗差别在于对引人当下认取自心佛性的有效性。所以对真谛或俗谛的考察不仅是修辞学上的问题,更重要的是认识论和实践论上的问题,问题不在真俗谛理论本身的澄清,而在于如何能更有效地让人完成"明心见性"的任务。
According to Zen sect of Buddhism,the reality of existence is the transcendental ＂true meaning＂,and the demonstration of reality is the ＂common meaning＂. In fact, all the information about the true meaning originates from different forms of ＂language＂, so all true meanings are common meanings,and both of them are only the convenient saying and belong to ＂one and only way＂. Zen sect propounds many convenient doctrines for conveying true meanings and formulates a complete system for conveying symbols. Although all the symbols express common meanings, they become true meanings when they lead humans to the awakening to the reality. Zen sect＇ s theory of ＂the mind being Buddha＇shows the famous common meaning that the human mind and Buddha nature are one entity,so it belongs to the common meaning as well as the true meaning. They differ in the validity that leads humans to the understanding of Buddha nature in their minds. Therefore, the study of the true meaning or the common meaning is not a rhetorical question, but more importantly,an epistemologieal and pragmatical question. The point is not to clarify the theory of true and common meanings itself, but to accomplish the mission of enlightening the mind and recognizing Buddha nature.
出处
《东疆学刊》
CSSCI
2009年第3期79-83,共5页
Dongjiang Journal
关键词
俗谛
真谛
即心即佛
the common meaning, the true meaning , ＂the mind being Buddha＂
