Structure of the inference in Buddhist logic -on the dufinition of the inference for others-

佛教逻辑推理的结构——论他人推理的定义——

• 批准号: 07610019
• 负责人: IWATA Takashi
• 金额: $ 0.51万
• 依托单位: Waseda University
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for Scientific Research (C)
• 财政年份: 1995
• 资助国家: 日本
• 起止时间: 1995 至 1996
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-07610019/
• 关键词: prasanga; prasangaviparyaya; maulo hetuh; pararthanumana; sgrub pa^ci thal ba; sadhyadharmin; svatantra; virodha; prasan^^・ga; prasan^^・gaviparyaya; buddhi; sgrub pa^Ci thal ba; pramana

Through the Japanese translation of the section "difinition of the inference for others" in the third chapter of Dharmakirti's Pramanaviniscaya (=PVin III) it is found that his prasanga which is used in the inference has a positive function to be an establishing factor for the formulation of contrapositive form (prasangaviparyaya). Because of his simple description of the prasanga-argument, his followers, Dharmottara and Prajnakaragupta, advocate different interpretations. The main point of differnece is whether the proponent can formulate an autonomous prasangaviparyaya from prasanga or not with respect to the subject which can not be existent for the proponent. According to the study of their commentaries, it is made clear that Prajnakaragupta, advocating that no prasangaviparyaya can be formulated with respect to the nonexistent subject, criticizes Dharmottara's view.Dharmakirti's prasanga-theory exerts a great influence on the Tibetan Buddhist logic. On the basis of Dharmakirit's theory gTsan nag pa (12th c.), one of the earliest Tibetan commentators of the PVin, expounds his own prasanga-theory. I have showed that gTan nag pa's theory on the subject of prasanga-viparyaya bears a close parallel to Prajnakaragupta's view. Bu ston (1290-1364) also alludes to the difference of interpretation on the prasanga-argument between Dharmottara and Prajnakaragupta. From the philological study of their commentaries it follows that Bu ston's allusion can in reality be traced back to their theories. These studies contribute to the elucidation of the development of the Tibetan Buddhist logic from the Indian Buddhist logic from the viewpoint of the interpretation of prasanga.

通过对《法体》第三章“为他人推论的定义”一节的日译，发现其推论中所用的“prasanga”具有积极的功能，成为形成"prasangaviparyaya“的一个确立因素。由于他对prasanga论证的简单描述，他的追随者，达摩陀罗和般若波罗蜜多，主张不同的解释。不同的主要点是，提出者是否可以从prasanga中制定出一个自主的prasangaviparyaya，或者关于提出者不可能存在的主体。通过对他们的评论的研究，可以看出，《般若波罗蜜多》对达摩的观点提出了批评，主张对不存在的主体不能形成任何形式的“空相”。根据法身的理论gTsan nag pa（12 c.），最早的藏文释经家之一，阐述了他自己的prasanga理论。我已经表明，丹那霸关于“实相”的理论与般若波罗蜜多的观点有着密切的相似之处。布顿（1290-1364）也提到了法轮和般若波罗蜜多对prasanga论证的不同解释。从他们的评论的文献学研究，可以得出结论，布斯通的典故，在现实中可以追溯到他们的理论。这些研究有助于从印度佛教逻辑的角度阐释藏传佛教逻辑的发展。

项目成果

岩田 孝: "『知識論決択』(Pramanaviniscaya)第三章(他者の為の推論章)和訳研究adv. 2(3)" 東洋の意思と宗教. 13. 1-23 (1996)

Takashi Iwata：“Pramanaviniskaya 第 3 章（他人推理）日语翻译研究 Adv. 2(3)”东方意志与宗教。13. 1-23 (1996)

岩田孝: "『知識論決択』(Pramanavinifcaya)第三章和訳研究adv.2-帰謬(prasanga)論証の妥当性-" 東洋の思想と宗教. 13. 1-23 (1996)

Takashi Iwata：“Pramanavinifcaya 第 3 章日语翻译研究 adv.2 - prasanga 论证的有效性 -”东方思想与宗教 13. 1-23 (1996)。

Takashi Iwata: "On prasangavparyaya in Oharmakirti's tradidtion-Prajnakaragupta and gTsan nag pa-" Proceedings of the 7th Seminar of the International Association for Tibetan Studies. (forth coming). (1995)

岩田隆：《论奥法称传统中的般若笈多与赞那巴》，国际西藏研究协会第七届研讨会论文集。

岩田孝: "On prasangaviparyaya in Oharmakirti's Tradition-Prajnakara-gupta and g Tsan nog pa-" Proceedings of the 7th Seminar of the International Association for Tibetan Studeis 1995. (近刊). (1997)

Takashi Iwata：“On prasangaviparyaya in Oharmakirtis Tradition-Prajnakara-gupta and g Tsan nog pa-” 1995年国际西藏研究协会第七届研讨会论文集。（即将出版）。

Takashi Iwata: "Pramanaviniscaya III(2)-Die struktur and Giiltigkeit des Bewcisverfahrens der Alleitung einer systematisch unmoglichen Folgc (Prasanga)-" Wiener Zeitschrift fur die Kunde Sudasiens. 41(forth coming). (1997)

岩田隆：“Pramanaviniscaya III(2)-Die struktur and Giiltigkeit des Bewcisverfahrens der Alleitung einer systematisch unmoglichen Folgc (Prasanga)-”维也纳时代杂志。