玄学“言意之辩”中的“忘”

The "Forgetting" in the Differentiation Between Speech and Idea in Chinese Metaphysics

言意问题是魏晋玄学的重要思想内容之一。“言”是名言概念，即语言；“意”是意义、意旨、意蕴等，即思想。言和意有固有的内在联系：意非言不昌，言非意不立。在中国哲学中，先秦诸子就注意到了言意关系。但把言意关系作为一个基本的哲学问题来探讨，则是魏晋玄学的思想特色。魏晋玄学关于言意问题有两种对立的观点：“言尽意”和“言不尽意”。前者以西晋的欧阳建为代表，他有《言尽意论》一文，论述了“理得于心，非言不畅；物定于彼，非名不辩。言不畅志，则无以相接；名不辩物，则鉴识不显”的思想。后者则有苟粲、王弼、嵇康、郭象、僧肇等魏晋时代的绝大多数玄学名流。他们的基本观点是：言不能尽意。言虽然不能尽意，但又不能彻底地抛掉言，还不得不用言，这怎么办呢?他们的基本主张和方法就是“忘言”。那么，怎么去“忘”呢?怎样才能忘掉言呢?忘掉言后思维处在一种什么样的机制和状态中呢?下面试就玄学“言意之辩”中的“忘”的问题权抒拙见。

Wang Bi, Ji Kang, Guo Xiang, Seng Zhao and so on were the ones who held the idea that Ideas can not be fully expressed by Speeches. Since one's 'Speech' cant fully express his own 'Ide-a' , how can we best understand his 'Idea'? They believed that 'forgetting' was a way. Wang Bi believed that one will forget speeches while he is taking in symbols and that he will forget symbols once he has obtained ideas. Here comes the problem, namely, how to use 'symbols' as a medium. Guo Xiang insisted that one forgets not only the trace but also what has left it there. This is one kind of 'forgetting'. Furthermore, Guo Xiang took over Zhuangzis thought of forgetting in the art of the way and developed Zhangzi' s tricks of the forgetting in the art of the way into the social and political tricks. This is his words 'to wander without in order to enlarge what is within and to void oneself of a deliberate mind in order to conform to all existence'. This is another kind of 'forgetting'. Seng Zhao in the East Jin Dynasty thought that wise appeared ignorant and that the wise replied on their intuition. This is also a kind of 'forgetting'. However Seng Zhao's 'forgetting' is much limited. It is the Zen Masters who developed Zhuangzi's 'tricks' into a life artistry matching with the living nature ,which made the 'forgetting' in Buddhism operative.