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作者 |
楊惠南 (著)=楊惠男 (au.)
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出處題名 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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卷期 | n.2 |
出版日期 | 1988.10 |
頁次 | 111 - 142 |
出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
出版者網址 |
http://www.chibs.edu.tw/publication_tw.php?id=12
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出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
資料類型 | 期刊論文=Journal Article |
使用語言 | 中文=Chinese; 英文=English |
關鍵詞 | 龍樹=龍樹=Nagarjuna=kLu-sgrub; 迴諍論; 正理學派; 佛教邏輯; 比量; 二諦 |
摘要 | 龍樹的《迴諍論》,被視為是對印度婆羅門教六派哲學 之正理學派的批評. 正理學派主張獲得正確知識的方法有四 種--「四量」,其中之一是邏輯的推理--「比量」.《迴諍 論》站在「一切皆空」的立場,否定了「比量」及其他三量 的真實可靠性. 而其主的理由共有三個. 本文的第一個目 的,即對龍樹的這三個理由做一分析研究.
本文的另外一個目的是在說明:龍樹雖否定了正理學 派的「比量」,但他自己卻也大量採用了「比量」; 例如相 當於歸謬證法的「應成法」等. 這矛盾如何解釋﹖本文作 者指出:在第一義諦中,一切皆空,因此正理學派的「比 量」固然是空幻不實的,龍樹自已所採用的「比量」也自然 是空幻不實的. 但在世俗諦中,卻不妨允許「比量」 的採用. 因此,龍樹一方面批判正理學派的「比量」,二方 面卻又自己大量採用了「比量」; 這二者似乎是矛盾的,但 在二諦的理論之下卻解消了矛盾而統一了起來.
`Nagarjuna's Vigrahavyavartani` is regarded as a critique on the Nyaya School,one of the six philosophies of Indian Brahmanism. This school propounded the idea of four methods to achieve correct understanding,among which one,`anumana` , was logical reasoning. The `Vigrahavyavartani` held the view of everything being empty,and negated that `anumana` and the other methods were actually valid. The first purpose of the present paper is to analyse the three main reasons which `Nagarjuna` put forth to make this point.
Another purpose is to demonstrate that `Nagarjuna`,despite his refutation of the `Nyaya's anumana`. quite often used this logical method himself. How can this contradiction be explained? The author of the present paper points out that,from the viewpoint of absolute truth, everything is empty wherefore not only the `Niyaya's` use of `anumana` naturally bacomes illusory and unreal,but also `Nagarjuna's`. However,in relative truth, it is permissible to apply `anumana`. Thus the seeming contradiction between `Nagarjuna's` criticism on the one hand and his own free use on the other can be solved through the theory of the two truths. |
ISSN | 10177132 (P) |
點閱次數 | 1270 |
建檔日期 | 1998.07.22
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更新日期 | 2017.06.15 |
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