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    题名: 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
    贡献者: 林鎮國
    胡志強
    Hu, Chih-Chiang
    关键词: 護法
    所緣
    因明
    成唯識寶生論
    唯識二十論
    日期: 2018
    上传时间: 2018-07-27 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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