窺基注疏中的理論整合：以《因明大疏》中對二宗依的解釋為例

Abstract

本文基於《因明入正理論疏》中對因明論式中宗支的兩個宗依的解釋，討論窺基對若干相關概念的處理，以此來考察其面對佛教內不同理論系統時所採取的整合模式。窺基以「體」及「義」來解釋《因明入正理論》中的宗依有法及能別二者，列舉出「自性」及「差別」、「有法」及「法」、「所別」及「能別」三組名稱，分別予以闡發。其中第一組「自性」及「差別」的相關註釋最為複雜，涉及阿毘達磨傳統、陳那量論的認識論方面及因明邏輯方面等多個不同層面。在闡釋宗依的整個過程中，既可以很清楚地看到窺基對其所涉及各層面因素所做出的調整、改動，也可以明顯地感覺到一種分辨與融合的內在張力。但是，他試圖去融會多種本不該融會在一起的概念，使其對各種理論進行整合的模式更偏向於糅合而非真正的融會貫通。

Based on the interpretation of the two *pakṣāśrayas of argument formulation in his Commentary on the Nyāyapraveśa, this paper is to discuss how Kuiji dealt with the relevant concepts with the purpose of investigating his model of integration in the face of various Buddhist theoretical systems. Kuiji used ＂ti＂ and ＂yi＂ to explain the two *pakṣāśrayas in the Nyāyapraveśa, viz. dharmin and viśeṣaṇa, through listing three pairs of names including ＂zixing (svabhāva)＂ and ＂chabie (viśeṣa)＂, ＂youfa (dharmin)＂ and ＂fa (dharma)＂, ＂suobie (viśeṣya)＂ and＂nengbie (viśeṣaṇa)＂, and interpreting them respectively. Among them, the interpretation of the first pair is the most complicated, for it is related to several different levels such as Abhidharma, the epistemological aspect and the logical aspect of Dignāga’s Pramāṇa system, etc. In Kuiji`s interpretation of the *pakṣāśrayas, not only his adjustments and modifications of the related elements but also an internal tension between distinction and fusion can be found. However, since he attempted to fuse some concepts which should not be fused together, his model of integration of various theoretical systems is more inclined to mixture rather than fusion.