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
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.
