论玄奘因明研究的历史地位

On the Historical Status of Xuanzang's Research on Hetuvidyā

唐代玄奘法师在印度求学后期,他的因明思想不仅代表了那烂陀寺的最高水平,而且达到了全印度的最高水平。他本人成为印度首屈一指的因明家。自那时以来,对印度佛教逻辑第一个高峰陈那(Dignāga)因明体系的理解,唯一的正解便出自玄奘法师。由于不懂得玄奘的因明思想,国际上最著名的因明家例如前苏联科学院院士舍尔巴茨基(F.T h.Stcherbatsky)和印度逻辑史家威提布萨那(S.C.Vidyabhusana)都有重大失误。国内的因明研究者尽管大多认为玄奘对印度因明有伟大贡献,但是绝大多数人都说不清楚玄奘因明成就究竟如何伟大。玄奘对印度陈那因明的弘扬,是全方位的,他的贡献主要体现在对陈那前期代表作中立破(论辩逻辑)学说的译传和阐发。中国古代没有开辩论会的传统,玄奘深知把一门新鲜的学问传回大唐,必须把该理论产生和运用的背景介绍清楚。避免循环论证是陈那论辩逻辑隐而不显的灵魂,具体表现就是强调两个初始概念同品、异品必须除宗有法。玄奘最重要的因明遗训也体现于此。懂不懂这个道理,成为衡量玄奘因明研究正确与否、准确与否的分水岭。百年来的玄奘因明研究学术史中,多数人都继承了玄奘的遗训,但是因为受到近代以来国外因明与逻辑比较研究的错误影响而未能坚持到底,最终偏离了正道。本文也勾画了当代汉传因明研究的宏伟蓝图。

This paper consists of three parts. First it explains the most important legacy of Xuanzang＇s doctrines on Hetuvidyā. He fully recognized the first step of introducing a new theory into China was a clear explication of its background and origin. Xuanzang inherited and developed Dignāga＇s theory of demonstration and refutation. His most important legacy is the explication of Dignāga＇s stipulation of the tripartitionism of pak爧a,sapak爧a and vipak爧a.According to him,this stipulation is to avoid circular reasoning. Second,this paper provides a critical review of the academic achievement on Xuanzang＇s Buddhist logic in the last century,and makes implications regarding Chinese Buddhist logic. Finally,it introduces some innovative ideas of the potential approaches in this field.