《因轮论图解》评介

A Study of Lü Cheng’s Illustrated Explanation of Hetucakra

玄奘汉译《理门论》中九句因与由藏本转译的吕澂汉译本《因轮决择论》内容大部分相同。九句因理论为陈那首创确定无疑。吕澂的译释纠正了印度逻辑史家威提布萨那的片面说法,本论不光讲了与因、喻相关之九句,还讲了九句因的前提条件即与宗相关的第一相,并比《理门论》更详细讲述了九句因的构成方式和实例。九句因都是依"决定"因而非"犹豫"因来决择的。汉传中窥基《大疏》按"有、无、俱"和"分"(全分、一分)详列宗、因、喻诸过于本论中已见端倪。吕澂译讲不足之处是误以文中的因"三相"即陈那新因明的"因三相"规则。在补例时,补错了宗体和同、异喻依的顺序。

The theory of hetucakra(wheel of reasons)as reflected in Xuanzang’s translation of the Nyāyamukha is basically identical with the same theory as presented in LüCheng’s translation of the Hetucakra amaru.The theory of hetucakra was at first proposed by Dignāga.LüCheng’s translation and study of the Hetucakra amaru has corrected the mistakes by S.C.Vidyabhusana in his A History of Indian Logic(1921).The Hetucakra amaru contains not only an inquiry into the nine forms of logical reason,but also an explanation of the first characteristic of the three characteristics of a correct reason.This treatise explicates how the hetucakra is constructed and gives examples of each form of logical reason.A reason whose extensional relation to sapak■and vipak■is doubtful is not taken into account in this treatise.The language of describing the extensional relationship between two concepts,which is widely used in Chinese Hetuvidyā,can be traced to this treatise.In addition,LüCheng misunderstood the rnam pa gsumin k.4 d of this treatise to be the trairūpya in Dignāga’s logic.In his illustrations,he presented the positive example and negative example in wrong sequence.