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陳那唯識理論的初探 : 以《集量論Pramaanasamuccaya 現量章》為中心=A Prelimianry Study on Dignaaga's Mind-Only Theory Centering on the Pratyak.sapariccheda of the Pramaa.nasamuccaya |
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| 著者 |
陳宗元 (著)=Chen, Tsung-yuan (au.)
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| 掲載誌 |
法光學壇=Dharma Light Lyceum
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| 巻号 | n.1 |
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| 出版年月日 | 1997 |
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| ページ | 102 - 118 |
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| 出版者 | 法光佛教文化研究所=Fa-kuang Institute of Buddhist Studies |
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| 出版サイト |
http://fakuang.org.tw/index1.htm
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| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| キーワード | 論理學=因明學=Hetuvidya=Buddhist Logics; 認識論=Epistemology; 漢傳佛教=大乘佛教=北傳佛教=Mahayana Buddhism; 集量論=Pramanasamuccaya; 菩薩=Bodhisattva; 因明; 陳那=Dinnaaga=Dignaga; 唯識思想; 唯識=Mind-Only Buddism=Consciousness-Only Buddhism=Vijnaptimatrata=Vijnaptimatra; 自證=Svasamvedana; 大乘; 佛陀=Gautama Buddha |
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| 抄録 | 陳那（Dignaaga AD.480-540）是位印度中期大乘佛教論理學的代表者。由於他改革了傳統印度論理學的所謂五階段論証程序，首創三階段的論証方法，而開啟了印度新論理學時代的序幕。也因此，從來對他的印象也只限於他的論理學的成就而已。
但殊不知陳那在唯識學的貢獻也是光輝耀目的。此從他的因明大作《集量論Pramanasamuccaya》「現量章」中的思想則可知一二。在現量章中，前半段裏，他說明對對象的認識，有所謂認識對象個別相（svalaksana）的直接知覺 （即現量pratyaksa） 及認識對象一般相的概念 判斷 推理 （即比量anumana） 等二種正確認識對象的手段。但無分別的現量，才是人類正確知識的來源。而在後半段裏，則是對其他宗派現量說的批判。由後半段可知陳那揚棄傳統唯識學者批判他學派的固定說法，而改以較理性 論證的方式，來批判他學派外界實存前提之下，所建立起的正確知識的理論。
然而陳那也非是「光破不立」，對人類正確知識的獲得，陳那也提出有別當時印度諸哲學學派的所量 量 量果等三量各別的說法，也就是所謂有相唯識的理論基礎-- 三分說。但他認為以唯識的立場來說，三量各別其實也是一種錯誤的見解，以「境無識有」的立場來說，三量不異的自證理論才是獲得正知的唯一法門。欲體證三量一體的境界，須先打破對外境實有的習慣，親見自心所顯現的影像才行，此說已超越人類知覺能力的範圍。菩薩雖滅我法二執，證得自心影像的真實智慧，但最能獲得究竟徹底的正知則是來自佛陀的大圓鏡智。
來論文旨在說明陳那正確知識來源的看法，並來探討陳那的認識論的思想精華，同時也藉此以認識陳那所建立的唯識思想和傳統的唯識思想間的不同，以理解陳那所建立起的有相唯識 （三分說） 的精神與深意。
Dignaaga (480-540 CE) was one of the representatives of medieaval Indian Mahaayaana logic. He changed the so called five-step proof of traditional Indian logic by inventing the three-step proof thus opening a new chapter in the history of Indian logic. As a result, all people know about him is his role as an accomplished
logician.
However, Dignaaga's contributions to mind-only learning where also considerable. This can be glanced from the Pratyak.sapariccheda chapter of his major work on logic, the Pramaa.nasamuccaya. In the first part of this chapter he explains that regarding the cognizance of an object there are two means of acquiring correct knowledge, a direct
knowledge of the specific characteristic of the object (svalak.sa.na) (i.e. direct cognition or pratyak.sa) and the concept, judgement and inference regarding the general charcteristics of the object (i.e. inference or anumaana) · However, the real source of man's correct knowledge is undifferentiated direct cognition. In the latter part of this chapter, Dignaaga criticizes the concepts of direct cognition held by other schools. It becomes evident thereby how he put traditional
mind-only ideas under scrutiny and attacked the fixed concepts of other schools by employing a more rat ional method of logical proof to criticize theories on correct knowledge base d on the premise of the factual existence of the outer world.
However, Dignaaga is not only refuting but goes on to establish his theor, the theoretical foundation of the so called "true aspect mind-only school". It differed from the ideas about the object of valid cognition, valid cognition, and the
result of valid cognition prevalent among all Indian schools of thought at his time. Dignaaga held that it was also not correct to regard the three ways of valid cognizing as different, and claimed that from the point of view of "no object but mind existing" the self-proof idea of the three ways not beeing different is the only method to obtain correct knowledge. In order to realize that the three ways of valid cognizing are essentially one it is necessary first to cut through the habit of looking at outer objects as real and perceive clearly the mental image in one's own mind · This teaching transcends the cognitional ability of ordinary human beings. A bodhisattva who has gotten rid of grasping at self and phenomena might clearly perceive the mental image in his own mind but the most penetrating correct knowledge de rives from a
buddha's great mirror-like wisdom.
The main purpose of the present paper is to explain Dignaaga's stance on the source of correct knowledge and the essence of his pertinent ideas. This helps to understand the difference between his mind-only thought and that of other scholars, and thereby the spirit and meaning of his true aspect mind-only. |
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| ヒット数 | 1397 |
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| 作成日 | 1998.04.28
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| 更新日期 | 2017.08.23 |
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