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| 妙法蓮花經的文學認識論=The reader in the lotns scitra | ||
| 作者 | 廖朝陽 |
|---|---|
| 出版日期 | 1988 |
| 頁次 | 31 |
| 出版者 | 行政院國家科學委員會 |
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
| 資料類型 | 其他=Others |
| 使用語言 | 中文=Chinese |
| 附註項 | 行政院國家科學委員會專題研究計畫成果報告，1986年8月至1987年7月。 |
| 關鍵詞 | 中國小說=Chinese Fiction; 法華經=Lotus Sutra; 閱讀=Reading; 佛教=Buddhism |
| 摘要 | 妙法蓮花經展現了作品無自性,讀者無自性的文學認知,迥異源自西方的現代觀念,可以為中國小說的解釋提供另一種理論基礎. 法華經繼承佛教思想的汎虛構論,既說「是法不可示,言辭相寂滅」,又說「正直捨方便,但說無上道」，是就不可說而說. 經文以種種方法顯示本身意義的遞迴與斷裂,目的是在開展法與喻,方便與真實的兩面辯證,求得真俗二境的調和. 就本經而言,法華既落文字,已非無上道,法華但說無上道,正表出真實不離方便,智不離悲.擴大言之，世俗的因緣世界雖無自性，捨此而外卻並無真理可求. 所以法隨喻轉，不必定於一. 方便品分辨一乘與三乘，卻留下一乘在三乘中與一乘在三乘外兩種可能的解釋，表現了方便與真實的遞迴. 壽量品提出佛壽不可測量的觀念，以未脫離生滅世界的本經如來 演述常在說法的如來，也是同一主題的反覆. 進一步言之，如果說萬法皆空，眾生皆有佛性，那麼這種法與喻互相包容遞迴的想法應不僅適用於法華一經，而須視為對一切文字解讀潛在本質的解釋. 就法華的立場而論，閱讀的基本現象不在動作主體(讀者)與客體(意義)的對立，而是在經文隨緣轉變流通的歷史進程，是個人世界的因果鑄鍊，也是群體智慧的開導實踐. 因此閱讀具因境求解與諸解平等的兩面性. 這是一種調合一解與多解，兩離專斷與虛無的文學思想. The Lotus sutra demonstrates a conception of literary expression based on the Buddhist idea of non-self. Its ideas of text and reader are quite different from those derived from Western traditions. They may provide new theoretical grounds for the interpretation of Chinese fiction. The sutra designates its dharma as inexpressible，but at the same time proceeds to express it. This attempt to express the inexpressible determines various textual structures all pointing to the coincidence of expediency and truth, the dialectical recursion of metaphor within dharma and dharma within metaphor. The sutra denies that phenomena possess self- substance，but it also denies that there is transcendent truth beyond phenomena. Rather，dharma exists nowhere except in the multiplicity of the metaphor. Furthermore，since all phenomena are empty，and all beings possess buddhahood，this conception must be regarded as a claim that all acts of reading can be explained in this way. According to this conception，the problematic of reading consists not in the encounter of subject (reader) with object (meaning)，but in the history of textual mutations within the determinations of the phenomenal world. Reading，in this sense，is both the formation of personal destiny out of the reader's particular historicity，and the transformation of received wisdom within the historical course of transmission and praxis. This conception of reading emphasizes the contextual adaptation of readability and the nondifferentiation of validity in interpretation. |
| 點閱次數 | 1048 |
| 建檔日期 | 2000.12.07 |
| 更新日期 | 2020.11.16 |
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