因明學想法3
AI資料列出法稱論師的現量說，
「法稱將「現量」分為四：
感官現量（感覺）
意識現量（直接意識）
瑜伽現量（禪定中的直觀）
自證現量（心對自心的明覺）
其中「瑜伽現量」最重要，
因它能在修行中直接了知諸法實相——與解脫相關。」
半寄：其中1-2可以用西洋哲學的看法與思維所及去補強、延伸。
歐洲史本來就有擺脫神權的經驗，在「無我」的修持過程中必須走過「有我」的根深蒂固及不可撼動，神性也可視爲自我、大我之性，
個人認爲這是西洋哲學能夠提供的幫忙。
3-4涉及禪定與證量幾乎成了秘密學，
上面第3點「其中「瑜伽現量」最重要，因它能在修行中直接了知諸法實相——與解脫相關。」
個人的看法是修入禪定，應該借禪定的力量，再去把很多思維面向延伸
一直住在定中，修行者能夠觀察到的現象界幾乎是有限的，
如果認為「修行中可以了知諸法實相」那是指修行者已經有的知識再加實證，但不知道的知識與學問還是必須學習。
這或許也可以解釋佛陀為什麼不在入定中詮釋ㄧ切，而是走出來對五比丘解說祂證入的世界。
而佛陀本身的傳法史是困難重重的，後來佛教動不動就講「了知一切、無所不知」
這是把佛陀塑造成神了，
神怎麼可能講「無我」呢？
從四聖果證入的內容涵蓋俱解脫與慧解脫，再加上後來論師們大量去論述佛法，
東、西方所有學問的努力，可以說明一點，自古至今人類最重視的還是屬於大腦智慧開發這一塊，當人們有了上乘智慧時候，那也是一種福音。
半寄
(AI法稱論師介紹） **法稱（Dharmakīrti，約西元 7 世紀）是印度佛教中最重要的論師之一，屬於因明學（佛教邏輯學）與量論（認識論）的集大成者。
他繼承並發展了陳那（Dignāga）**的思想，使佛教邏輯與認識論達到高峰。以下是分層說明：
二、思想源流與背景 繼承者：陳那（Dignāga） 陳那建立佛教邏輯與認識論體系，《集量論》奠基「二量說」（現量、比量）。
發展者：法稱（Dharmakīrti） 法稱在陳那基礎上深化： 把「量」的理論與「因」的邏輯結合； 重視「證成」（pramāṇa-siddhi）──如何確證真實知。 → 形成完整的佛教認識論哲學系統。
後繼者 如陳那後的商羯羅難陀（Śaṅkarananda）、**月稱論師（Candrakīrti）與寂護（Śāntarakṣita）**等，皆受其影響。 |
Thoughts on Hetuvidyā (Buddhist Logic) 3
According to AI sources, Dharmakīrti divided “direct perception” (pratyakṣa) into four types:
Among these, yogic perception is considered the most important,
because it enables practitioners to directly realize the true nature of all phenomena — the key to liberation.
Banji:
Of Dharmakīrti’s four types of direct perception, the first two can be reinforced and expanded through Western philosophy.
European thought has long experienced the process of freeing itself from divine authority.
In the Buddhist path of realizing “non-self,” one must first confront the deeply ingrained sense of “self.”
Divinity itself can also be viewed as a form of self or “greater self.”
In this sense, Western philosophy can offer valuable support and insight.
The third and fourth types, however, involve meditative realization, which border on esoteric knowledge.
As previously noted, yogic perception is considered the most crucial, for it allows one to directly realize the true nature of all phenomena and thus relates to liberation.
In my view, when one enters deep meditation, the power of concentration should be used to extend one’s understanding and reflection.
If a practitioner remains in meditation all the time, the range of phenomena they can observe becomes limited.
To say that meditation allows one to “realize the truth of all phenomena,” it means that the meditator confirms truths already known;
the unknown must still be discovered through study and learning.
This helps explain why the Buddha did not remain in meditation to interpret reality, but instead emerged to teach the Five Ascetics about what he had realized.
The Buddha’s mission of transmitting the Dharma was full of challenges.
Later generations tended to portray him as omniscient —but a divine being who “knows everything” could never have taught the doctrine of “non-self.”
From the attainments described in the Four Noble Fruitions, including both wisdom-liberation and dual liberation, to the extensive writings of later Buddhist scholars,
and the ongoing intellectual explorations in both East and West,
we see that humanity has always placed its deepest concern in the cultivation of wisdom.
When higher wisdom is awakened, it becomes a true blessing to the world.
Master Banji
Dharmakīrti (c. 7th century CE) was one of the most important philosophers in Indian Buddhism, known as a great master of Buddhist logic (Hetuvidyā) and epistemology (Pramāṇavāda). He inherited and expanded the ideas of Dignāga, bringing Buddhist logic and theory of knowledge to their highest development.
Here is a structured overview: II. Intellectual Background and Lineage Predecessor: Dignāga • Direct perception (pratyakṣa) • Inference (anumāna)
Developer: Dharmakīrti • Integrating the study of valid cognition (pramāṇa) with logical reasoning (hetu) • Emphasizing pramāṇa-siddhi, the verification of valid knowledge — how one can truly know what is real → Through these developments, he created a comprehensive system of Buddhist epistemology and logic.
Later Followers
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