本文論述佛教詮釋學與其對世界倫理的可能貢獻，首先由詮釋學的立場闡釋禪的見性經驗中的超存有學，並論述禪的倫理學的基本進路與特質，並由這些闡釋來論列佛教對世界倫理的建構的可能作法。 　　本論文首先論述漢斯．昆的世界倫理構想及其綱領。本文再從禪學發展的深層思想模型論禪宗的見性體驗，這是以大乘佛學的本體詮釋學作為超存有學來對禪學做深度的詮釋，其詮釋對象包括：楞伽經論如來禪與如來藏藏識、「指月之喻」的禪的本體詮釋學的三個環節（1），並在以上的基礎之上，本文闡釋禪的倫理學，並論列佛教對世界倫理的建構的可能貢獻。

This paper deals with Buddhist Hermeneutics and its contribution to world ethics. First of all, it investigates explicates from the angle of hermeneutical the transontology in the experiences of Zen Buddhist seeing one’s nature, treats the essential approaches and features of Zen ethics, and accordingly specifies how Buddhism constructs world ethics. This article starts with a discourse Hans Kung’s conception of world ethics and its frame0work. Then it discusses the experiences of nature-beholding in the Buddhism, according to the development of the depth model in Zen Buddhism. It uses mahayaha ontological interpretation as a frame-ontology for a significant interpretation of Zen Buddhism. The objects of interpretation in clued: Tathagata mediation of lankavatara-sutra, the consciousness storage of Ttathagatagarbha, the three moments of ontological Hermeneutics of the parable, “pointing a finger at eh moon.” Based upon the notions mentioned above, this paper also expounds the ethics of Zen Buddhism and specifies the possible contributions of Buddhism to a world ethics.