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題名 知覺、他者與邏輯：護法《成唯識寶生論》之哲學研究
Perception, Others, and Logic: A Philosophical Study on Dharmapāla`s Cheng weishi baosheng lun
作者 胡志強
Hu, Chih-Chiang
貢獻者 林鎮國
胡志強
Hu, Chih-Chiang
關鍵詞 護法
所緣
因明
成唯識寶生論
唯識二十論
日期 2018
上傳時間 27-Jul-2018 12:09:43 (UTC+8)
摘要 《成唯識寶生論》是護法（Dharmapāla 530-561）對世親（Vasubandhu 約4-5世紀）《唯識二十論》（Viṃśikā-vṛtti）的重要註釋書，本文環繞著知覺問題而對《寶生論》展開四組相關議題之哲學探索：知覺及其所緣（ālambana），夢、記憶與知覺，他心問題，因明論證。嘗試反思，藉著對知覺經驗之分析（特別是針對沒有外在對象的知覺經驗），護法《寶生論》是否證成了唯識？本文嘗試性的結論是，護法以因明證成了唯識。然而，因明論證是特定脈絡下、有限制的類比論證。儘管如此，因明之限制對佛教而言未必是缺點，反而是緣起性空的體現。

護法所成立的基本論式：［宗］緣色等識不取外境，［因］由斯似境相故，［喻］如眩瞖人見髮蠅等。外境不存在，一切唯識就是其立宗（緣色等識不取外境）的意涵。為了回應論敵的質疑（處時定、相續不定、作用等不應成），護法進而成立以此論式為原型的其他論式。上述論式基本上符合因三相的要求，不僅如此，在當時的印度脈絡下，佛教教內、教外都有明確文獻證據顯示，人們認為《二十論》開宗明義使用因明立量，《寶生論》研究是這塊拼圖中的關鍵之處。

護法因明立量中所使用的同喻（瞖眼人、夢、餓鬼等），代表的是沒有色等外境卻有知覺經驗的例子，而這也是唯識與外境實在論爭辯的關鍵之處。護法利用陳那（Dignāga 約480-540）《觀所緣論》（Ālambanaparīkṣā-vṛtti）所緣二條件來論證，瞖眼人、餓鬼的所緣並非色等外境。本文分析指出，就其當時脈絡而言，護法論證有其理據。另一方面，所緣二條件與當代知覺因果論（The causal theory of perception）有所相通，其中非正常知覺與正常知覺可具有共同要素（例如似外境現），則是支持實在論的非此即彼論（disjunctivism）所極力反對的。本文對非此即彼論提出嘗試性的批評，以支持護法與知覺因果論。另外，針對夢喻，論敵主張夢境是一種回憶，源自於過去對外境的知覺。護法的回應指出夢境不是回憶；夢的經驗有如知覺經驗而且與回憶經驗大異其趣，因此夢仍是沒有色等外境卻有知覺經驗的例子。本文也藉由當代研究與論證，支持護法的論證。

唯識學是一種多元的識的理論，雖然實際並沒有外境，藉由共同的業，因而在各自的識中顯現並認識到同樣對象，知覺的互為主體性因而可能。另外，根據護法的詮釋，他心智僅以他心為增上緣，緣取自心中所顯現的他心之相，其所緣仍不離識，並非緣取外境（離識之境），唯識學仍維持其一致性。最後，從護法對《二十論》的解讀可知，《二十論》不僅有立也有破，因明論證的過程必須立自破他。筆者認為護法的因明論證解讀更能呼應，世親在《二十論》最後所說的：「我已隨自能，略成唯識義（vijñaptimātratāsiddhi）」。
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描述 博士
國立政治大學
哲學系
100154501
資料來源 http://thesis.lib.nccu.edu.tw/record/#G0100154501
資料類型 thesis
dc.contributor.advisor 林鎮國zh_TW
dc.contributor.author (Authors) 胡志強zh_TW
dc.contributor.author (Authors) Hu, Chih-Chiangen_US
dc.creator (作者) 胡志強zh_TW
dc.creator (作者) Hu, Chih-Chiangen_US
dc.date (日期) 2018en_US
dc.date.accessioned 27-Jul-2018 12:09:43 (UTC+8)-
dc.date.available 27-Jul-2018 12:09:43 (UTC+8)-
dc.date.issued (上傳時間) 27-Jul-2018 12:09:43 (UTC+8)-
dc.identifier (Other Identifiers) G0100154501en_US
dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/118953-
dc.description (描述) 博士zh_TW
dc.description (描述) 國立政治大學zh_TW
dc.description (描述) 哲學系zh_TW
dc.description (描述) 100154501zh_TW
dc.description.abstract (摘要) 《成唯識寶生論》是護法（Dharmapāla 530-561）對世親（Vasubandhu 約4-5世紀）《唯識二十論》（Viṃśikā-vṛtti）的重要註釋書，本文環繞著知覺問題而對《寶生論》展開四組相關議題之哲學探索：知覺及其所緣（ālambana），夢、記憶與知覺，他心問題，因明論證。嘗試反思，藉著對知覺經驗之分析（特別是針對沒有外在對象的知覺經驗），護法《寶生論》是否證成了唯識？本文嘗試性的結論是，護法以因明證成了唯識。然而，因明論證是特定脈絡下、有限制的類比論證。儘管如此，因明之限制對佛教而言未必是缺點，反而是緣起性空的體現。

護法所成立的基本論式：［宗］緣色等識不取外境，［因］由斯似境相故，［喻］如眩瞖人見髮蠅等。外境不存在，一切唯識就是其立宗（緣色等識不取外境）的意涵。為了回應論敵的質疑（處時定、相續不定、作用等不應成），護法進而成立以此論式為原型的其他論式。上述論式基本上符合因三相的要求，不僅如此，在當時的印度脈絡下，佛教教內、教外都有明確文獻證據顯示，人們認為《二十論》開宗明義使用因明立量，《寶生論》研究是這塊拼圖中的關鍵之處。

護法因明立量中所使用的同喻（瞖眼人、夢、餓鬼等），代表的是沒有色等外境卻有知覺經驗的例子，而這也是唯識與外境實在論爭辯的關鍵之處。護法利用陳那（Dignāga 約480-540）《觀所緣論》（Ālambanaparīkṣā-vṛtti）所緣二條件來論證，瞖眼人、餓鬼的所緣並非色等外境。本文分析指出，就其當時脈絡而言，護法論證有其理據。另一方面，所緣二條件與當代知覺因果論（The causal theory of perception）有所相通，其中非正常知覺與正常知覺可具有共同要素（例如似外境現），則是支持實在論的非此即彼論（disjunctivism）所極力反對的。本文對非此即彼論提出嘗試性的批評，以支持護法與知覺因果論。另外，針對夢喻，論敵主張夢境是一種回憶，源自於過去對外境的知覺。護法的回應指出夢境不是回憶；夢的經驗有如知覺經驗而且與回憶經驗大異其趣，因此夢仍是沒有色等外境卻有知覺經驗的例子。本文也藉由當代研究與論證，支持護法的論證。

唯識學是一種多元的識的理論，雖然實際並沒有外境，藉由共同的業，因而在各自的識中顯現並認識到同樣對象，知覺的互為主體性因而可能。另外，根據護法的詮釋，他心智僅以他心為增上緣，緣取自心中所顯現的他心之相，其所緣仍不離識，並非緣取外境（離識之境），唯識學仍維持其一致性。最後，從護法對《二十論》的解讀可知，《二十論》不僅有立也有破，因明論證的過程必須立自破他。筆者認為護法的因明論證解讀更能呼應，世親在《二十論》最後所說的：「我已隨自能，略成唯識義（vijñaptimātratāsiddhi）」。		zh_TW
dc.description.tableofcontents 1. 導言 1
1.1. 研究緣起與目的 1
1.2. 研究取徑 4
1.3. 文獻檢討 7
1.4. 章節概述 9

2. 知覺及其所緣 13
2.1. 標宗：引經與立量 14
2.2. 陳那《觀所緣論》論所緣之二條件：以護法《觀所緣論釋》為輔助 25
2.3. 護法《成唯識寶生論》如何援引「所緣」之條件以批評論敵 32
2.4. 「所緣」二條件的共許與理據問題 39
2.4.1. 陳那《觀所緣論》「所緣」二條件與世親《俱舍論釋》的可能連繫 39
2.4.2. 有部與經部在所緣問題上的分歧與筆者的再思考 41
2.4.3. 行相概念的交集？ 46
2.5. 與當代知覺問題之交涉：知覺因果論與非此即彼論 54
2.5.1. 知覺因果論 54
2.5.1.1. 洛克（John Locke 1632-1704） 54
2.5.1.2. 當代的知覺因果論及其相關議題 56
2.5.2. 知覺之非此即彼論 60
2.5.2.1. M. G. F. Martin的論點簡述與筆者的嘗試回應 60
2.5.2.2. Bill Brewer的論點簡述與筆者的嘗試回應 64
2.6. 結語 66

3. 夢、記憶與知覺 71
3.1. 世親《唯識二十論》關於夢的討論：以護法《成唯識寶生論》為輔助 71
3.2. 護法《成唯識寶生論》延伸的論辯 78
3.3. 假如夢並非有意識的經驗？ 83
3.3.1. Norman Malcolm的論點簡述與筆者的嘗試回應 83
3.3.2. Daniel C. Dennett的論點簡述與筆者的嘗試回應 85
3.4. 結語 88

4. 他心問題 91
4.1. 多元的識：從「相續不定」-- 知覺的互為主體性問題談起 91
4.2. 《唯識二十論》與《成唯識寶生論》中的他心智議題 94
4.3. 所謂的「他心問題」及其問題：概念的與歷史的考掘 99
4.4. 日常生活：自我、他者與世界 101
4.5. 結語 102

5. 邏輯與唯識：《成唯識寶生論》對因明之使用 105
5.1. 序曲：因明作為護法的詮釋（解經）工具 105
5.2. 《唯識二十論》主要的立、破：護法的因明分析 107
5.3. 《成唯識寶生論》中其他的難、破 114
5.4. 護法眼中的《唯識二十論》：對比Kellner & Taber（2014）之詮釋 118
5.5. 結語 124

6. 結論 127

參考文獻 133		zh_TW
dc.format.extent 3102699 bytes-
dc.format.mimetype application/pdf-
dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0100154501en_US
dc.subject (關鍵詞) 護法zh_TW
dc.subject (關鍵詞) 所緣zh_TW
dc.subject (關鍵詞) 因明zh_TW
dc.subject (關鍵詞) 成唯識寶生論zh_TW
dc.subject (關鍵詞) 唯識二十論zh_TW
dc.title (題名) 知覺、他者與邏輯：護法《成唯識寶生論》之哲學研究zh_TW
dc.title (題名) Perception, Others, and Logic: A Philosophical Study on Dharmapāla`s Cheng weishi baosheng lunen_US
dc.type (資料類型) thesisen_US
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dc.identifier.doi (DOI) 10.6814/DIS.NCCU.Phi.002.2018.A02-