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Sgraffiato Designs on Chinese Ceramics and Relevant Issues
No full text本文的主要目的有二，其一是考察陶工們為營造胎和釉之對比呈色裝飾效果，所做的適得其所的努力和變通，在此一觀看角度之下，則中國陶瓷史上許多看似變化萬千的裝飾手法，其實只是不同瓷窯的陶工針對時尚趣味的一個素樸的回應方式罷了。另外，剔劃花是表現胎釉對比效果之最為簡便和普遍的技法，本文在觀察中國此類標本的基礎之上，對於伊朗所燒造類似裝飾陶瓷標本和中國的關係也進行了評估。This paper serves two purposes. First, it investigates the efforts and alternatives potters have made to create the decorative effect of color contrast between clay body and glaze. Viewed from this perspective, many of the seemingly various decorative techniques in the history of Chinese ceramics are actually no more than the straightforward responses of the potters from different kilns to contemporary tastes. Second, as sgraffiato or cut-glaze technique is the most simple and common technique for contrasting colour effects of clay body and glaze, this paper uses the observations of this type of ceramic specimens from China as a basis to examine the relationship between China and the specimens of similar decorative ceramics produced in Iran
Political Philosophy: Discussing the Nature of Political Life or Articulating the Ideologies?-- A Look into Michael Oakeshott's Political Philosophy
No full text區克夏的政治哲學及史學思想頗引入爭議，而本文則企圖從其思想之全貌來析釋其政治思想。由於區氏兼涉哲學、史學及社會思想，故對其詮釋允宜由宏觀之角度為之。但此顯然非易事，故本文祇係循此方式所嘗試之初探，希企首先能對其學說之全貌作一綜覽，進而深入其盤根錯節之處以期解開若干疑點。區氏先以「經驗」，後以「從事」，作為其哲學之分析單元，前者描述人與世界之主觀關連，而後者則關乎人之行為與社會組織之模式。此二概念代表他思想演變之前後二期，但卻未必不相接屬；作者所企圖說明者在於此二概念竟可巧妙連結、互補，而形成一支撐區氏本人的政治哲學之建構。另外，本文亦試析其「保守主義」、「傳統主義」之真貌，使其不沾染意識型態之色彩。Michael Oakshott had been controvertial as a political philosopher and as a historian. This passage is a study about his conception of the nature of political life against the overall philosophical system he had thought to adumbrate. Because Oakshott is such a versatile thinker that an accurate description of his ideas entails comprehensive survey of elements of philosophical, ethical, and historical thinking in his writing. This of course is no easy job and the study itself would thus appear no more than a seminal effort in this direction by, first, attempting a sketch of his “intellectual universe” and, then, going some depth into certain crucial issues which concern him most in his conceptualization of the political world. Experience was the concept he used of describing our modes of knowing and percepting the world, and practice was that of analyzing human actions and thus human associations. Not only did the two concepts represent Oakeshott’s academic interests in his different intellectual stages, but they pointed to differing perspectives in constructing civil philosophy. And it is the argument of this research that his earlier and later thoughts, as far as their intimations for political theorizing are concerned, should not be seen as incoherent; rather, together they appear as a delicate device persuasively explaining both the nature of civil association and that of political philosophy. Special cautions are also urged not to take Oakshott’s conservatism and traditionalism in a way that refers only to his ideological stance as a private citizen, for he might well have been deliberating most of the time as a philosopher
The Construction and Criticism of Decentralization Theory
No full text自從傑佛遜(Thomas Jefferson)主張政府之治權宜小，人民之政權宜大，以及應鞏固各邦權利，發展地方自治的聯邦主義(federalism)以後，經史密斯(Joshua J. Smith)、古德諾(Frank J. Goodnow)、芬納(Herman Finer)以及夏普(L.J. Sharpe)等人在地方分權(decentralizatio)理論的闡揚，使得地方分權理論體系奠定深厚的根基，尤其一九七○年代以後更為蓬勃發展。它扱取了政治學、憲法學、社會學以及經濟學等理論，建構下列基礎理論：聯邦主義(Frderalism)、地方分權論(decentralization)、獨立論與分離主義(independence and separation)、區域自治論(regional autonomy)、地方民主論(local democracy)、多元主義(pluralism)、憲政主義(constitutionalism)等，已建構相當豐富的理論基礎與分析系絡。本文指在有系統的加以討論與檢視。固然地方分權已建構相當有力的理論依據，然而費斯樂(James Fesler)、威爾遜(Tom Wilson)及夏普(L. J. Sharpe)等人亦針對地力自治組織之功能與管理、地方自治領域與相關外部關係之限制，以及地方政府在運作上的限制與困境，嚴厲加以批判。足見地方分權論者與中央集權論者相同，均面臨不同的理論矛盾、限制與困境，仍有待進一步的研究與整合。Since Thomas Jefferson has alleged that the power of central government should be given more restrains, people’s power need enlarged, and the state government also needs to enhance its power to against the federal central government, theory of local autonomy and federalism have been well developed. After that, Joshua J. Smith, Frank J. Goodnow, Herman Finer and L. J. Sharpe have been made a great contribution on the construction and the explanation of decentralization theory, which has been structured a very strongly theoretical basis for the study of decentralization, and was very prosperously developed since 1970. Decentralization theories have absorbed many related theories, such as politics, constitution, sociology and economics, and have constructed the following basic theories: federalism, decentralization, independence and separation, regional autonomy, local democracy, pluralism and constitutionalism, etc., which totally also have been presented a very valuable analytical context. Although decentralization theory has structured a fairly strong theoretical basis, James Fesler, Tom Wilson and L.J. Sharpe all have been strictly criticized on the function and management of local government, the relationship restrains between the boundary of local government and its related external organizations, and the operational limits and predicaments of local government. So that, like centralization theory, decentralization also faces many theoretical contradiction, restrains and dilemma, which still need continuously taking more advanced studies for the purpose of the integration of decentralization theory
The Integration of Current Municiple Legislation
No full text本文旨在檢視復興基地臺灣之市制發展，並析論大陸都市演進之現況，進而試擬海峽兩岸都市整合之法制遠景。全文除前言外，共分五節：壹、市制的沿革：追溯史實，歷述我國城市發展之源流，及近世新興都市之緣起，並述及廣州市制肇建之典範意義。貳、市制的建置：綜論政府遷臺前，在大陸時期因應時勢及國家發展，所作都市體制之規劃；對市政之定型，有具體之描述。?、自由地區市制的課題：說明政府遷臺後，對臺省縣轄市、省轄市和直轄市等之建制，指陳四十餘年來臺省都市化之軌?，並強調為貫徹憲法實施地方自治之意旨，對當前都市法制化應有之考量。
肆、大陸市制之演進：正視中共政權在大陸進行各項市政之變革問題，就現有之資料來源，儘可能清晰描述中共市政體系之輪廓，並略及有關未來收回港澳「特區」對整個中國市制發展之可能影響。伍、當前市制的檢討：就臺省都市快速發展導致之困境加以剖析論述，並指出根本解決之道，在整個都市體制之徹底革新。最後，對未來海峽兩岸市制之整合契機，試作展望，研擬其整合原則，藉資描繪中國未來理想市制之藍圖。要之，本文嘗試探討海峽兩岸市制方面之整合與創新，塑造我國市政體制之新形象，期為統一遠景貢獻一隅之見。This study is conducted to examine the institutional development of the municipal governments in Taiwan, the Republic of China, and to investigate the current evolution of urbanization in Mainland China. The perspective for the integration of urban institutionalization on both sides of the Taiwan Strait is then analyzed. In addition to the introduction, this paper is divided into five sections. The highlights of each sections are summarized as follows: 1.The Development of Municipal Institutions: An ex wate analysis is presented to review the historical trend of the establishment of the local governments and the recent trend of urbanization in China. The implication and impact of the establishment of Canton (Guangzhou) city is also reviewed. 2.The Institutionalization of Municipal Governments: The planning and construction of municipal governments to cope with practical situations and national development in the Pre-1949 period is described. 3.The Issues of Urban Institutionalization in the Taiwan Area: The construction of urban institutionalization in the local, provincial and central governments in the Post-1949 period is identified to track the development during the past forty years in Taiwan. The consideration of current issues in urban institutionalization in order to constitutionalize the local autonomy is also emphasized. 4.The Evolution of Urban Institutionalization in Mainland China: Within the confines of the date sources, the configuration of urban system of Mainland China is delineated at best. The possible impact of the repossession of Hong Kong and Macao is also mentioned. 5.The Review of Current Urban Institutionalization: In this section, the current difficulties confronting Taiwan which arise from the rapid urbanization are specified and resolutions and recommendations are presented. Finally the perspective of the future opportunity and principles of the integration of urban institutions for both sides of the Strait examined to provide a blueprint for the construction of ideal urban institutions. In summary, this paper attempts to investigate the integration and evolution of both sides, emphasizing urban institutionalization. It is the author’s expectation that this study contributes his own point of view of national unity
Social Protests and Political Democratization in Taiwan
No full text本文試圖從社會與政治結構的轉變中尋找出有利於集體性抗爭行動形成的因素，來為臺灣地區近年來迅速湧現的民眾「自力救濟」事件提出合理的解釋。本文的主要論點為：導致社會抗議事件急速湧現的中長期因素是相當多元的，包括快速度的工業化及都市化，地方公權力的積弱，以及利益中介組織的功能不彰等；但是在短期因素主要是因為政治反對運動對於威權體制的衝撞所導致的威權控制之鬆動。本文運用時間序列分析中向量自迴歸(VAR)統計模型，檢驗四種類型的?眾抗議事件的因果先後關係，結果顯示在民國七十二年到七十六年所發生的一千五百餘次事件中，由反派人士所主導的政治性抗議事件對生計性及環保性的事件，有顯著的先行引導作用。This article explores the interaction between the recent outburst of social protests and the process of political democratization in Taiwan, a process which has been pushed forward by the political opposition as well as ushered in by the ruling elite. In a long-term perspective, the recent upsurge of contentious collective actions in Taiwan should be viewed as the political consequences of the island’s rapid industrialization in the last three decades. Also, structurally speaking, the existing micro-socio-economic settings are conducive to collective actions at community-level. In particular, recent collective actions benefited from the existing organizational endowment of the long-standing hierarchy and lineage networks in Taiwan’s local communities. In temporary analysis, however, it is shown that perceived erosion of the state elite to use coercive forces against political dissenting groups as well as ordinary citizens in open defiance of public authority constitutes the more immediate cause of the upsurge of social protest. Social protests, in turn, widen the cracks of existing authoritarian orders, create potential resources for the opposition to exploit, and hasten the process of political liberalization
The Analysis of Concept of Coproduction-- Evaluation of A New Municipal Administration Model
No full text自一九七○年代開始，公共行政領域內的學者及從業人員，便發展出許多具有不同意涵的概念。例如，「財政壓力」(Fiscal stress)，指的是因公共資源的過度消耗所引起的問題；「精簡管理」(Cutback management)，表示市政府一方面要減縮人事、設備和稅收，一方面又要維持服務的功能和品質所面臨的兩難困境；「節流」(Retrenchment)，表示在公共部門將採取一種較多的限制，不再強調都市人口、稅收、政府部門、以及各項服務的擴大；「開源」(Revenue enhancement)則是較晚近所提出的一種看法，表示經由增加市民稅收、使用費、證照許可費等方式，以幫助解決政府預算的困境。諸如此類，這些概念顯示出一九七○年至一九八○年代間，市政府及其它公共部門所面臨的艱困。在這段期間，另一個引起學者及從業人員興趣的概念，便是合產(Co-production)。雖然現有文獻對此一概念有不同的定義，但一般均認為它是指由市政府與民間部門共同進行市政勞務或財貨的生產。合產模式的產生，係對傳統市政運作的一大修正，過去市政府為市政服務的唯一生產者，在合產模式的運用下，民間團體與市政府成為市政服務的共同生產者。與前述的一些概念不同，合產概念引起相當的重視。許多論述都認為這個模式可以減輕政府負擔，提高市政效率，並且有助於滿足市民的需求。本文的目的，在於介紹此一新概念，並試圖對此一都市行政新模式加以評估，以檢視合產模式應用於市政建設的可行性。In the 1970’s, and 1980’s the fiscal adversity many urban governments facing has become a well-recognized problem by both scholars and practitioners. As a result, various concepts have been developed within the field of public administration to provide academic point of view of describing and resolving this hard realities. To mention a few, “fiscal stress” refers to problems of over-expanded public resources. “Cutback management” denotes the dilemma of many urban governments attempting to maintain service functions and levels at the same time cutback expenses and revenues, “Retrenchment” represents the viewpoint of a more limited role of urban government by holding the expansion of population, tax base, government and services, “Revenue enhancement”, on the other hand, is a euphemism for increases in citizen taxes, users’ fees, licensing arrangement in other to promote budgets augmentation. During the same period, the concept of “coproduction” has caught many researchers attention in the same field. Despite various definitions appeared in the literature, the basic theoretical foundation of coproduction was laid on the involvement of citizen in the joint provision of municipal services. The theoretical model is quite an important innovation and revision to the conventional operation of municipal services. According to the model, government is no longer the sole producer of public goods and services. In contrast to the afore mentioned concepts, coproduction has evoked a much more positive and active response, for reducing the fiscal burden from government, promoting efficiency of services provision as well as meeting with the demand of citizens. Realizing the same fiscal difficulties now local government have in this country, it is the author’s original purpose to apply the coproduction theory to study this policy problem. The structure of this article is first to review the situation of citizen participation in municipal construction, then the feasibility of applying coproduction model into this country’s municipal services is evaluated
New Insights on the Evidence of Japanese Influence in Chen Shizeng’s Beijing Customs Album
No full text關於民初畫家陳師曾（1876－1923）《北京風俗圖》的研究甚多，但截至目前一般論者雖常指出此套畫冊具有「中西融合」的繪畫因素，卻未仔細釐清所謂「中西融合」的畫風究竟為何？畫家是如何學習而來？至於對作為新式知識分子/上層文人的陳師曾，其選擇過去非屬文人畫領域之「風俗圖」為表現的作法，亦未見深入討論。筆者認為，透過陳師曾《北京風俗圖》的製作、完成至流傳，實傳遞了多層概念與近代中日藝術交流的複雜過程。尤其若考慮二十世紀初留日的新式知識分子急於透過日本，學習西方新知的風潮與集體意識，那麼陳師曾《北京風俗圖》上所見之新畫法與新觀念，正是藉由日本本身既有的傳統及經其轉化過之新知識（如風俗學、西方技法等）的使用，來為中國傳統尋找重新定位、詮釋的可能。故本文研究，試圖從《北京風俗圖》的製作動機、陳師曾受日本啟發的新畫法與新觀念的使用，釐清陳師曾在創作上受日本啟示的部分。此外，並將討論不同時代觀者在《北京風俗圖》的感染之下，基於這套作品所傳達出之不同感受與期許。筆者認為，唯有在此脈絡下，方能準確掌握《北京風俗圖》在繪畫史上的關鍵意義，並重新定位陳師曾在民初畫壇的努力與貢獻。Scholars have done a lot of research on the Beijing Customs Album by Chen Shizeng, a famous painter in the early twentieth-century China. Although researchers have pointed out the presence of artistic elements of Sino-Western synthesis in this album, they have not explained in detail what these Sino-Western features are and how they are represented. What training did the painter undergo? Why did Chen Shizeng, who belonged to the group of new intellectuals and upper-class literati, choose a nontraditional Chinese style for “genre painting”? None of these questions have been thoroughly discussed. The author believes that the successive analysis of the creation, completion and circulation of the Beijing Customs Album will enable us to understand the complex process of artistic exchange between modern China and Japan. In the Beijing Customs Album, which shows stylistic influence of Japanese and Western ideas, Chen Shizeng expresses the quest for self-identity to, and new comprehension of, Beijing and Chinese cultural tradition at that time. The author will analyze the evidence of Japanese stylistic influence in the Beijing Customs Album, the artist’s new painting techniques and the presence of the new ideas. Furthermore, the author will discuss the way in which this work was viewed, received and accepted by the public of different periods. The author believes that only with a detailed analysis of the aspects mentioned above can one grasp the true meaning and value of the Beijing Customs Album and appreciate the contribution of Chen Shizeng and his place in the painting history of early Republican period. (Translated by Anya Stets
Kinship, Ethnicity and Landscape: The ‘bone (?u35)’ of the Pumi Speaking People in Yunnan, China
No full text本文由中國雲南寧蒗彝族自治縣永寧鄉普米族人的「根骨／?u35」的觀念為例，呈現人與空間如何互相構成的理解在滇川西部藏地邊緣人群的「親屬」關係、社會單位構成以至族群身分的區辨等關係形式中扮演的角色。我在文中介紹永寧普米族人述說村落人群構成的語彙，人在家的空間中完成生命使家延續的過程，以及家屋與村落的空間安排與日常實踐所形構的地景，以說明「?u35」所表徵的身分與關係形式所建基的本體及其所存在的脈絡，實建立在承載了人們的實踐與生命而具有特定意義與過去的地景之上，並且體現了具有生殖力的人和周遭持久的物理空間各自形構社會關係的力量。我認為藏地邊緣許多土著人群用以表達「親屬」或群體關係「骨」的概念，即蘊含這種經由人與物理空間相互構成的地景與身分所建立的本體基礎，並構成當地人與不同人群區別與互動的憑藉。而相對於當地普米族人依據「?u35」而認定的自稱範疇建立在人的身體與外在物理世界互相構成參與的本體預設之上，官方認定的「普米族」範疇則是建基在生物學式本體論以及個人之間的關係構成與空間相分隔的空間觀念。由此我提議族群範疇不能只被視作是區辨人群的名字，而應當看作是存在不同本體形式的標誌，不同語言的族群範疇即表徵著以不同方式連結人與周遭物理空間並由此界定社會身分的不同本體與關係構成的機制。Through discussing the concept of “?u35” of the Pumi speaking people
living in Yongning Township of Ninglang Yi Autonomous County in Yunnan,
China, this paper illustrates how the mutual engagement of humans and their
physical surroundings contributes to the forming and understanding of “kinship”
relation, social grouping and ethnic identity of the local people in the Tibetan
borderlands. I introduce how Pumi people understand the relations between
houses in their local community with the idea of “?u35”, how individuals realize
the continuity of the house by accomplishing one’s life in the space of the
house with one’s ashes(?u35) buried in the mountains that exhibits the specific
identity of the house and its endurance, and how the ritual practices and
arrangement of the house and village space form the configuration and
understanding of the landscape that composed the context of this process.
Thus, I explain how the ‘bone’ concept in Pumi, the idiom of “?u35”, expresses
the relation and identity generated through the interaction and mutual
engagement between the reproductive gendered human bodies and the
durable physical surroundings people inhabit, and I argue that the concept of
“?u35” implies an identity and form of relations which build upon the meaningful
landscape loaded with human practices and past lives as its ontological basis.
I suggest that this relational and ontological form generated by the mutual
formation of human and physical surroundings may be shared by other native
peoples who use the concept of ‘bone’ to express the relation of their essential
social groupings in the Tibetan borderlands, and that this ontological form is the
basis of the interaction and mutual understanding between different peoples in
the region. Compared with the self-designated ethnic category of the Pumi
speaking people that represents an identity unified by the “?u35” and embodies
an ontology that assumes the continuity of social identity with the human body,
physical house and the surrounding landscape, the official category of “Pumi
Zu” rests upon a biological ontology with a spatial scheme assuming that the
formation of social relation is independent from the physical surroundings.
Therefore, I suggest that an ethnic name should not be seen as solely a name
for categorizing peoples, but rather as the reification of an ontological process
that implies specific ways of connecting human and physical surroundings and
through which social relations and identities are defined
Rethinking Anti-Military-Base Social Movements in Okinawa
No full text本文首先描述沖繩抗爭的輪廓，並以第三波沖繩抗爭中帳篷村、高江地區和反戰地主，比較三個例子之間的異同。繼而檢視日本國族主義，並討論沖繩人如何面對日本國族主義的收編和定位自身位置的過程。最後，透過上述的討論，提出當前沖繩反軍事基地社會運動的參與者，為何堅持使用非暴力手段進行抗爭的原因，以及，沖繩民眾如何透過和平、非暴力的社會運動方法，剝除日本國族主義於論述邏輯上的束縛；並在重層爭論與挪用的過程裡，包覆參與社會運動的日本人與沖繩人之間的矛盾，實踐且形塑出屬於沖繩社會運動的主體性。This article first reviews three representative social movements in the third wave of the Okinawa Struggle and discusses their similarities and differences. After depicting these three social movements, I scrutinize Japanese nationalism and Okinawan distinctiveness, including why people in Okinawa insist on non-violent means of resistance.
In the process, I hope to show that, through peaceful, anti-war, non-violent means and goals, Okinawans interact with and connect to Japanese mainlanders and other social movements worldwide. This makes social movements in Okinawa remain vigorous, despite pressure from the Japanese government and Japanese nationalism. Furthermore, this process also creates Okinawans’ subjectivity and the possibility of surpassing the constraints of the state
On the True Reality Doctrine Connotation Revealed by Chi-tsang’s Commentary on The Middle Treatise
No full text本文的主旨是在探討吉藏疏解龍樹造頌、青目注釋的《中論》文義時，透過諸如「顛倒」與「非顛倒」、「我」與「無我」、「生滅」與「無生滅」、乃至「俗諦」與「真諦」等相對概念的往復論議，而嘗試為我們所開設的「入實相門」，到底涵蘊怎樣的哲學思考。作者希望藉由本文所從事的思想分析、以及其相關義理的闡發，顯示吉藏佛學中用以回應「所謂『真實』是什麼」、「怎樣才能觀見『真實』」此項重要議題的一個側面。本文的文獻依據，主要是《中觀論疏》，同時旁及吉藏的其他論著。而所採取的研究進路，則為義理闡釋之進路。至於方法，主要通過對其概念意涵的解析、問題背景的回復、以及義理涵蘊的追究，來達成展示吉藏所建「實相」法門之哲學思考的論文目的。本文的主要論點，略可總括如下：
(1) 吉藏認為站在「畢竟空」的諸法實相之上，由於「有」、「無」乃至「一」、「異」等概念皆不可得其真實的建立依據，因此，經論或說「有我」、或說「無我」，乃至或說「常」、或說「無常」，雖然並非沒有相對的教化意義，但是，施設它們的根本意趣，卻只在於指歸心遊一切法而皆「無所得」的聖智境界。(2) 吉藏指出眾因緣所生的假相或幻有之法，是不離於「實相之體」的「實相之用」；而徹底來說，它們「亦是實相」。因此，如果了解幻有或假相的存在本質，即是緣起；進而不住著在這樣或那樣的幻有、假相之上，便可開啟「實相之門」。(3) 在吉藏論說中，用以引導我們開啟「實相之門」的基本理路，乃是掌握住不離於「因緣」之義的「二諦」教說，來分析、辯明諸如「有」與「無」、「常」與「斷」、乃至「生」與「滅」、「顛倒」與「不顛倒」等法目，根本乃是「二（而）不二」、「不二（而）二」的因緣假說，因此，如果想要逼近真實，就得卸除足以形成虛妄表象的心識運作模式，亦即熄滅那些不能正觀諸法性相的「異想分別」。This thesis is aimed to study the approach when Chi-tsang composed verses of commentary on the Nagarjuna founded and Pivgala annotated Middle Treatise (Chung-lun), how, through back and forth debating on the relativistic concepts such as “delusion” and “non-delusion”, “selfness” and “selflessness”, “arising/ ceasing” and “non-arising /ceasing”, and finally summing-up to “mundane truth” and “noble truth”, he tried to bring up the notion of the “True Reality of All Dharmas”, and established the philosophical contents of Buddhist teaching. With argumentative analysis and elucidation done in this thesis the author expects to assist fellow scholars to understand and grasp a sideway viewpoint in Chi-tsang’s Buddhist thinking, so as to reflect on the essential philosophical issues of “by what it means to see ‘True Reality’ ”, and/or “what the so-called ‘True Reality’ is.”The bibliography of this thesis mainly consists the Commentary on The Middle Treatise (Chung-kuan-lun Su) and other Buddhist writings and commentary works by Chi-tsang. An Argumentative Explanation Approach is adapted as the study approach; as for the methodology, through conceptual connotation analyzing, subject backgrounds reestablishing, and multilayered probing and summarizing of the dogma, it achieves the goal of illustrating the objective that Chi-tsang set to establish the debates on the True Reality philosophy.
The key argumentative points of this article are briefly summarized as follows: Chi-tsang suggests, based on the “Ultimate Emptiness” notion of the true reality of all dharmas dogma, since it is not possible to establish any ideas such as “being” or “non-being” or even “oneness” or “multiplicity”, therefore, when sutras and commentaries write about “selfness” or “selflessness”, or even “permanence” or “impermanence”, although some relativistic pedagogical meanings might exist, nevertheless, in essence the dogma is established with the only intention to relate all phenomenon to the virtuous status of “non- attainment”. In addition, Chi-tsang points out that every causal dharma of false phenomenon or illusory existence, at its heart “is real too.” Therefore, if we understand the existence nature of the illusory or false phenomenon dharma, knowing that it is dependent on arising, and furthermore cease to abide by illusory existence or false phenomenon, we then will be able to open the “Door of True Reality”. By the verses of commentary Chi-tsang teaches us the basic conceptual approach to opening the “Door of True Reality”, which is by griping without parting the “Causation” theory of “Two Truths” doctrine, to carry out analyzing and differentiating issues such as “being” and “non-being”, “permanency” and “non-permanency”, and even “arising” and “ceasing”, “delusion” and “non-delusion”, knowing that basically they are no more than causal hypothesis of “duality but non-duality” or “non-duality but duality”, therefore, in order to approximate the truth, we must liberate ourselves from the mental processing style which forms illusory external phenomena, that is to say, we need to extinguish “differential false thinking” which stops us from observing correctly the genuine truth of dharmas