 |
English
|
正體中文
|
简体中文
|
Post-Print筆數 : 27 |
Items with full text/Total items : 114105/145137 (79%)
Visitors : 52157683
Online Users : 774
|
|
|
Loading...
|
Please use this identifier to cite or link to this item:
https://nccur.lib.nccu.edu.tw/handle/140.119/129851
|
| Title: | 從使用因明談清辨是否繼承龍樹的精神
Does Bhāviveka Inherit Nāgārjuna?--From the Perspective of the Use of Hetuvidyā |
| Authors: | 林恕安
Lin, Su-An
Lin, Su-An |
| Contributors: | 哲學系 |
| Keywords: | 清辨;因明;中觀;歸謬法;自立論證
Bhāviveka;Hetuvidyā;Madhyamaka;Prasaṅga;Svatantra |
| Date: | 2018-12 |
| Issue Date: | 2020-05-26 13:38:20 (UTC+8) |
| Abstract: | 清辨（Bhāviveka, 500-570 A. D.）與龍樹（Nāgārjuna, 150- 250 A. D.）以及其他中觀學家如佛護（Buddhapālita, 470-540 A. D.）、月稱（Candrakīrt, 600-650 A. D.）等最大差異在於其著作中大量採用因明（hetuvidyā）論式，然而論式的使用在某種程度上接受了一套既有的軌則，而此有違龍樹在《迴諍論》（Vigrahavyāvartanī）中遮破使用量（pramāṇa）的看法。那麼，清辨又為何要依此方式說明中觀的立場，其背景與積極意義為何呢？此文將討論清辨是否成功地以因明說明中觀的內涵，若是，則他如何解決使用量所產生的形上疑慮？勝義簡別在這其中又如何扮演其角色？再者，一直以來，清辨雖被視為中觀的繼承者，但卻抑於佛護、月稱一系而在修證的判定上不受重視，此處也將釐清清辨雖以不同的方式說明，但其內涵是具有其傳承與說服力的。
The major difference between Bhāviveka and Nāgārjuna as well as other Madhyamikas such as Buddhapālita and Candrakīrt etc. is Bhāviveka`s application of Buddhist logic (hetuvidyā) in his works. However, to a certain degree, his use of inference has to accept the system of logical rules, which, in turn, violates the view in Nāgārjuna`s Vigrahavyāvartanī where the means of acquiring knowledge (pramāṇa) is denied. Then, what are the reasons that Bhāviveka applies hetuvidyā when he explains the content of Madhyamaka? What is the background and positive meaning behind his application? This paper discusses whether or not Bhāviveka has successfully explained the content of Madhyamaka by applying hetuvidyā. If he does, how does he solve the doubt in metaphysics when applying it? In other words, how does he avoid considering pramāṇa as real? What role does the qualifi cation of “from the ultimate point of view” play within it? Additionally, though Bhāviveka is considered as the adherent of the Madhyamaka school, he is not highly valued regarding cultivation when compared to Buddhapālita and Candrakīrt. This paper clarifi es that his method has inherited the spirit of Middle Way and it is convincing if we examine his philosophy as a whole. |
| Relation: | 台大佛學研究, No.36, pp.1-44 |
| Data Type: | article |
| Appears in Collections: | [哲學系] 期刊論文
|
Files in This Item:
| File |
Description |
Size | Format | |
|---|
| 464.pdf | | 1790Kb | Adobe PDF2 | 147 | View/Open |
|
All items in 政大典藏 are protected by copyright, with all rights reserved.
|
著作權政策宣告 Copyright Announcement1.本網站之數位內容為國立政治大學所收錄之機構典藏，無償提供學術研究與公眾教育等公益性使用，惟仍請適度，合理使用本網站之內容，以尊重著作權人之權益。商業上之利用，則請先取得著作權人之授權。
The digital content of this website is part of National Chengchi University Institutional Repository. It provides free access to academic research and public education for non-commercial use. Please utilize it in a proper and reasonable manner and respect the rights of copyright owners. For commercial use, please obtain authorization from the copyright owner in advance.
2.本網站之製作，已盡力防止侵害著作權人之權益，如仍發現本網站之數位內容有侵害著作權人權益情事者，請權利人通知本網站維護人員(
nccur@nccu.edu.tw)，維護人員將立即採取移除該數位著作等補救措施。
NCCU Institutional Repository is made to protect the interests of copyright owners. If you believe that any material on the website infringes copyright, please contact our staff(
nccur@nccu.edu.tw). We will remove the work from the repository and investigate your claim.
