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題名 龍樹《迴諍論》之譯註與研究
作者 羅尉慈
貢獻者 林鎮國
羅尉慈
關鍵詞 龍樹
迴諍論
正理經
量
五支分
一切法空
日期 2003
上傳時間 17-Sep-2009 16:48:05 (UTC+8)
摘要 《迴諍論》(Vigrahavyāvartanī)是龍樹除了《中論》(Mūlamadhyamakakārikā)以外，最為人所熟知、也最為學界所重視的代表作品之一。在《迴諍論》中，龍樹對於身分疑為正理學派的敵論者，由知識論作為切入點，質疑其「一切法空」的主張，有著相當精采且尖銳的答辯。藉由此種論難與反詰的對話形式，龍樹清楚地闡明自己強烈反對實在論式知識論的理據何在，同時亦連帶呈現了中觀學式的語言觀，並再次澄清「一切法空」的真義，及其在倫理學與宗教實踐等價值論上的增益和積極性。
《迴諍論》原先僅有漢、藏兩種語言的譯本，梵文原典則已逸失多年，直至西元1936才在西藏發掘面世，隨後並有多名國外學者陸續投身梵本的校對和翻譯工作，但在此一系列的研究工作中，新的中文譯本始終付之闕如，現存可見之《迴諍論》漢本主要仍是譯於西元541年的版本。該漢本咸認艱深難解，除了譯者行文晦澀之外，蓋因論中多處關涉正理學派的哲學觀點及術語(如「四量」、「五支分」，或種種的「誤難」等)，顯然已預設讀者應熟稔於當時印度哲學的諍論傳統。本篇論文既以《迴諍論》為研究素材，主要內容即為參照古典漢本與藏本，以白話中文重新對譯梵本，以方便中文讀者把握梵本文意。其次，本篇論文亦重建了龍樹與其敵對學派的對話脈絡，透過對《正理經》(Nyāyasūtra) ――尤其是卷一與卷五――的大量徵引與解釋，指出其與《迴諍論》的對應性，這對了解敵論者的哲學立場有相當程度的幫助。而《迴諍論》中最富爭議性的段落――第二十九頌的「我宗無」、第三十頌的「不取少法轉迴」、第六十三頌的「我不遮」；本篇論文除整理列舉出近年來學界對此相關的各種研究成果之外，也提出了個人的詮釋看法。
參考文獻 原始文獻
中文
後魏三藏毘目智仙、瞿曇流支 譯《迴諍論》，《大正藏》冊32，No.1631。
任杰 藏本譯漢「回諍論頌」，錄於《龍樹六論》，北京：民族出版社，2000。
梵志青目 釋，姚秦三藏鳩摩羅什 譯《中論》，錄自《藏要》第一輯第十五種，台北：新文豐，1988。
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外文
Bhattacharya, K., The Dialectical Method of Nāgārjuna. Delhi: Motilal Banarsidass, 2002.
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Streng, F. J., Emptiness. A Study in Religious Meaning. Nashville and New York: Abingdon Press, 1967.
Tucci, G.., Pre-Diṅnāga Buddhist Texts on Logic from Chinese Sources. Madras: Vesta Publications, 1981.
Vidyābhuṣana, S. Ch., The Nyāya Sūtras of Gotama. Allahabad: Sudhindra Natha Vasu at the Panini Office, 1913.
Wood, T. E., Nāgārjunian Disputations: A Philosophical Journey through an Indian Looking-Glass. Delhi: Sri Satguru Publications, 1995.
Yamaguchi, S., Traité de Nāgārjuna, Pour Écarter les Vaines Discussions. 錄於《山口益佛教學文集》上冊，東京：春秋社，1972。
相關研究
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Bu-ston 著，郭和卿 譯，《布頓佛教史》，台北：華宇，民77。
中村元 編，葉阿月 譯，《印度思想》，台北：幼獅，民73。
湯用彤《印度哲學史略》，台北：佛光，民90。
萬金川，「關於迴諍論的一些歷史考察以及當代的若干研究」(一)、(二)、(三)、(四)，載於《中國佛教》第27卷第6─9期。
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張曼濤 編，現代佛教學術叢刊冊21《佛教邏輯與辯証法》，台北：大乘，民67。
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外文
Arnold, D.
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1999 A Comprehensive Manual of Abhidhamma. Sri Lanka: Buddhist Publication Society.
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1994 Buddhism and Language. New York: State University of New York.
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Coward, H. G.
1976 ”Language” in Indian Philosophy and Religion. Quebec: Canadian Society for the Study of Religion.
David, B.
1999 Emptiness Appraised. A Critical Study of Nāgārjuna’s Philosophy. Delhi: Motilal Banarsidass.
Eckel, D. Malcolm.
1978 ‘Bh˜vaviveka and the Early M˜dhyamika Theories of Language’, in Philosophy East and West v.28. n.3.
Gangopadhyay, M. K.
1984 Indian Logic in its Sources. On Validity of Inference. New Delhi: Munshiram Manoharlal Publishers.
Gudmunsen, C.
1977 Wittgenstein and Buddhism. London: Macmillan.
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1957 Philosophy and Psychology in the Abidharma. Delhi: Motilal Banarsidass.
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1994 ‘Nāgārjuna’s Appeal’, in Journal of Indian Philosophy 22.
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1992 The Emptiness of Emptiness. Delhi: Motilal Banarsidass.
Jayatilleke, K. N.
1963 Early Buddhist Theory of Knowledge. Delhi: Motilal Banarsidass.
John Vattanky, S. J.
1995 Nyāya Philosophy of Language. Delhi: Sri Satguru Publications.
Kawamura, L. S.
1991 Mādhyamika and Yogācāra. Delhi: Sri Satguru Publications.
Keenan, J. P.
1989 The Foundational Standpoint of Mādhyamika Philosophy by Gadjin Nagao. Delhi：Sri Satguru Publictions.
Mabbet, Ian
1996 ‘Is There Devadatta in the House? Nāgārjuna’s Vigrahavyāvartanī and the Liar Paradox’, in Journal of Indian Philosophy 24, 3.
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1968 The Navya-Nyāya Doctrine of Negation. Massachusetts: Harvard University Press.
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1990 Language, Reality, and Analysis. Leiden: E. J. Brill.
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工具書
中文
釋惠敏、釋齎因 編譯《梵語初階》，台北：法鼓，1996。
羅世芳、巫白慧 編著《梵語詩文圖解》，北京：商務，2001。
(東漢)許慎 著，(清)段玉 裁注《圈點段注說文解字》，台北：萬卷樓，民91。
外文
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Speijer, J. S., Sanskrit Syntax. Delhi: Motilal Banarsidass, 1998.
Whitney, W.D., Sanskrit Grammar. Delhi: Motilal Banarsidass, 2000.
Whitney, W.D., The Roots, Verb-forms and Primary Derivatives of the Sanskrit Language. Delhi: Motilal Banarsidass, 2000.
荻原雲來，《梵和大辭典》，台北：新文豐，1979。
塚本啟祥、松長有慶、磯田熙文，《梵語佛典研究》冊三，京都：平樂寺書店。
描述 碩士
國立政治大學
哲學研究所
89154006
92
資料來源 http://thesis.lib.nccu.edu.tw/record/#G0089154006
資料類型 thesis
dc.contributor.advisor 林鎮國zh_TW
dc.contributor.author (Authors) 羅尉慈zh_TW
dc.creator (作者) 羅尉慈zh_TW
dc.date (日期) 2003en_US
dc.date.accessioned 17-Sep-2009 16:48:05 (UTC+8)-
dc.date.available 17-Sep-2009 16:48:05 (UTC+8)-
dc.date.issued (上傳時間) 17-Sep-2009 16:48:05 (UTC+8)-
dc.identifier (Other Identifiers) G0089154006en_US
dc.identifier.uri (URI) https://nccur.lib.nccu.edu.tw/handle/140.119/33461-
dc.description (描述) 碩士zh_TW
dc.description (描述) 國立政治大學zh_TW
dc.description (描述) 哲學研究所zh_TW
dc.description (描述) 89154006zh_TW
dc.description (描述) 92zh_TW
dc.description.abstract (摘要) 《迴諍論》(Vigrahavyāvartanī)是龍樹除了《中論》(Mūlamadhyamakakārikā)以外，最為人所熟知、也最為學界所重視的代表作品之一。在《迴諍論》中，龍樹對於身分疑為正理學派的敵論者，由知識論作為切入點，質疑其「一切法空」的主張，有著相當精采且尖銳的答辯。藉由此種論難與反詰的對話形式，龍樹清楚地闡明自己強烈反對實在論式知識論的理據何在，同時亦連帶呈現了中觀學式的語言觀，並再次澄清「一切法空」的真義，及其在倫理學與宗教實踐等價值論上的增益和積極性。
《迴諍論》原先僅有漢、藏兩種語言的譯本，梵文原典則已逸失多年，直至西元1936才在西藏發掘面世，隨後並有多名國外學者陸續投身梵本的校對和翻譯工作，但在此一系列的研究工作中，新的中文譯本始終付之闕如，現存可見之《迴諍論》漢本主要仍是譯於西元541年的版本。該漢本咸認艱深難解，除了譯者行文晦澀之外，蓋因論中多處關涉正理學派的哲學觀點及術語(如「四量」、「五支分」，或種種的「誤難」等)，顯然已預設讀者應熟稔於當時印度哲學的諍論傳統。本篇論文既以《迴諍論》為研究素材，主要內容即為參照古典漢本與藏本，以白話中文重新對譯梵本，以方便中文讀者把握梵本文意。其次，本篇論文亦重建了龍樹與其敵對學派的對話脈絡，透過對《正理經》(Nyāyasūtra) ――尤其是卷一與卷五――的大量徵引與解釋，指出其與《迴諍論》的對應性，這對了解敵論者的哲學立場有相當程度的幫助。而《迴諍論》中最富爭議性的段落――第二十九頌的「我宗無」、第三十頌的「不取少法轉迴」、第六十三頌的「我不遮」；本篇論文除整理列舉出近年來學界對此相關的各種研究成果之外，也提出了個人的詮釋看法。		zh_TW
dc.description.tableofcontents 第一部分 導論
第一節 研究之回顧……………………………………3
第二節 論爭之背景……………………………………6
第三節 主要論題………………………………………16

第二部分 《迴諍論》梵漢原典對照譯註
Vigrahavyāvartanī……………………………………29

附錄
參考書目………………………………………………161		zh_TW
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dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0089154006en_US
dc.subject (關鍵詞) 龍樹zh_TW
dc.subject (關鍵詞) 迴諍論zh_TW
dc.subject (關鍵詞) 正理經zh_TW
dc.subject (關鍵詞) 量zh_TW
dc.subject (關鍵詞) 五支分zh_TW
dc.subject (關鍵詞) 一切法空zh_TW
dc.title (題名) 龍樹《迴諍論》之譯註與研究zh_TW
dc.type (資料類型) thesisen
dc.relation.reference (參考文獻) 原始文獻zh_TW
dc.relation.reference (參考文獻) 中文zh_TW
dc.relation.reference (參考文獻) 後魏三藏毘目智仙、瞿曇流支 譯《迴諍論》，《大正藏》冊32，No.1631。zh_TW
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