释道安对老子本体论的承接有二 :无为道体 ,道不可言。他对老子本体论的改造亦有二 :一 ,老子之无可以生有 ,无的本体在先性乃是事实上的 ;道安之无则不生有 ,为全然之“空” ,其在先性乃是逻辑上的。二 ,老子认为语言虽不能言道 ,但可言具体事物 ,仍具一定的实在性 ;释道安则认为唯有彻底破除语言具实在性的观念 ,才能见到“真如” There are two aspects of Shidou’an’s commitment to the ontology of Lao Tzu. His transformation of Lao Tzu’s ontology is also twofold: First, there is nothing to be born of Lao Tzu, but the non-existence of the noumenon of the noumenon is de facto; Sex is logical. Second, Lao Tzu thinks that although language can not be said, it can be said that concrete things still have a certain degree of realism. Shi Dao An believes that only by thoroughly eliminating the concept of a substantive language, can “true”