因明學想法4 Thoughts on Hetuvidyā (Buddhist Logic) 4

 因明學想法4

 

佛學論師們發展出一套辯論法來突顯佛法跟其他宗教的不同點在那裡。

 

由於他們一大部分具有入禪定的功力，而「非想非非天」的禪定已經是印度當時修行者所追求的層級，

後來，佛陀弟子憑藉著佛陀的教導，無不想跨越「非想非非想天」裡最後的心意識而證入阿羅漢果。

 

所以很多的佛法辯論、認知裡面一直不斷往心意識這一區域在做解釋，

但可以入禪定的修行者心意識跟一般人的心意識活動力是完全不一樣的，

沒有辦法區分這一塊，便對佛法的認知有著極大的困難。

 

《中阿含經卷45》「世尊告訴比丘：多聞聖弟子不隨心自在，而心隨多聞聖弟子。」

而心是什麼？

這讓後代的論師們根據經典與自身的禪定功力，不斷的做出解釋，

這些心意識的解釋、辯論，在古代是人類史上了不起的結晶。

人們憑藉著禪定去了解自己的心意識活動，但心意識入禪定是否意味著擺脫「神我」的思想這是另外一回事。

 

所以了解自我到大我的神性，其實是邁向解脫「無我」的另一種知識庫的建立。

 

西方哲學家也很多在研究心意識這一區域，在看過他們大量的論述同時也建立了我個人對佛法更深入的認識。

半寄

 

（以下AI神的慨念） 一、西方宗教的理解（如基督教、伊斯蘭教） 在一神教傳統中，「神」是全知、全能、無所不在的存在。 因此： 思想範圍＝無限（infinite mind）。 神的思想不受時間、空間、因果限制； 神的「知」包容一切存在與可能——即所謂「上帝的意志／全知」。 → 在這種觀念裡，「神的思想範圍」等同於一切可知與存在的總體。   二、印度哲學（婆羅門教、吠檀多） 「梵（Brahman）」為宇宙的本體，非個人神，但具遍滿智性（cit）。 「神的思想」在這裡即是梵的自知活動—— 它的「思想範圍」就是宇宙全體，因為世界本身被視為梵的「顯現」或「思惟所化現」。 → 因此，神思即宇宙思；思想的範圍＝存在的全部。

 

Thoughts on Hetuvidyā (Buddhist Logic) 4

 

Buddhist scholars developed a system of debate to highlight distinctive features of the Dharma in contrast to other religious systems.

Because many of them had achieved deep meditative absorption, and since the “Realm of Neither Perception nor Non-Perception” (naivasaññānāsaññāyatana) was already regarded as the highest attainment among Indian practitioners of the time, the Buddha’s disciples, following his guidance, sought to go beyond even this final level of mind and consciousness in order to attain the fruit of Arhatship.

Thus, much of Buddhist philosophy and debate centers on the exploration of mind and consciousness. However, the mental activity of those who have mastered meditation is completely different from that of ordinary people. Without grasping this distinction, it becomes extremely difficult to comprehend the Buddha’s teachings.

In the Madhyama Āgama (vol. 45), the Buddha told the monks: “The well-learned noble disciple does not follow the mind at will; rather, the mind follows the well-learned noble disciple.”

What, then, is this “mind”?

Later Buddhist philosophers, relying on the scriptures and their own meditative experience, offered diverseinterpretations. Their analyses of consciousness constitute one of humankind ’s most remarkable intellectual achievements.

Through meditation, people sought to understand their own mental processes—but whether entering deep meditative states signifies liberation from the notion of a divine self (ātman) remains another question entirely. 

Thus, the understanding of self and the realization of a greater or divine Self may serve as a form of knowledge that leads ultimately toward liberation through the realization of non-self.

Many Western philosophers have likewise investigated this domain of mind and consciousness. Their extensive writings have deepened my own comprehension of the Dharma.

Master Banji

 

AI Data: The Concept of the Divine Mind 1. Western Religious Understanding (e.g., Christianity, Islam) In the monotheistic tradition, “God” is understood as an all-knowing, all-powerful, and omnipresent being. Accordingly, the scope of divine thought is infinite. God’s thinking is not limited by time, space, or causality. God’s knowledge embraces all that exists and all that is possible—what theology describes as the divine will or omniscience. → In this view, the scope of God’s thought is identical with the totality of all that can be known and all that exists. 2. Indian Philosophy (Brahmanism, Vedanta) “Brahman” is the ultimate reality of the universe—not a personal deity, but one that is imbued with universal consciousness (cit). Here, “the thought of God” refers to Brahman’s self-knowing activity. The range of this thought is the whole universe itself, for the world is regarded as the manifestation or transformation of Brahman’s thinking. → Thus, divine thought is cosmic thought; the scope of thought equals the entirety of existence.

 

因明學想法3 Thoughts on Hetuvidyā (Buddhist Logic) 3

 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:

1. Sensory perception – knowledge that arises through the senses.

2. Mental perception – direct awareness through the mind, not the physical senses.

3. Yogic perception – intuitive insight gained in deep meditation.

4. Self-cognizing perception – the mind’s direct awareness of its own state.

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 Dignāga established the foundation of Buddhist logic and epistemology. In his Compendium of Valid Cognition (Pramāṇasamuccaya), he proposed the Two Means of Valid Knowledge (pramāṇa): • Direct perception (pratyakṣa) • Inference (anumāna)   Developer: Dharmakīrti Building on Dignāga’s system, Dharmakīrti deepened the theory by: • 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 Subsequent thinkers such as Śaṅkarananda, Candrakīrti, and Śāntarakṣita were all influenced by Dharmakīrti’s works and ideas.

 

 

因明學想法2 Thoughts on Hetuvidyā (Buddhist Logic) 2

因明學想法2

在原始教典記載的「慧解脫」，必須充份在見惑與思惑的見解與理解裡面勝出，

AI資料指出：思惑──「思慮與情感的錯誤」，

如果是觸及這樣的思維，那麽可論及的範圍，已無法限制。

半寄

（以下AI資料） 見惑五種（又稱「五利使」） 身見：執五蘊為「我」或「我所」。 邊見：執斷常兩邊，如「死後斷滅」或「永恆不滅」。 邪見：否定因果、否定善惡報應。 見取見：執自己錯見為正法。 戒禁取見：執外道戒禁或苦行為解脫之道。 → 這五者都屬於「知見上的執著」，在修行 上於見道位斷除。   思惑──「思慮與情感的錯誤」 「思惑」是指對境生起貪、瞋、癡等情感執 著，屬於「欲貪、瞋恚、慢、無明」等習氣。 它不像見惑那樣理論錯誤，而是情執與習氣 的迷惑。

 

Thoughts on Hetuvidyā (Buddhist Logic) 2

 

In the original Buddhist texts, wisdom-liberation (prajñā-vimukti) requires fully surpassing both delusion in views and delusion in thoughts.

As noted in the AI data, delusion in thought refers to “errors arising from one’s thinking and emotions.”

Once reflection reaches this depth of mental and emotional awareness, the scope of what can be discussed becomes boundless.

 

Master Banji

 

AI Data Five Kinds of View-Based Delusion (Also Called the Five Strong Attachments) 1. Belief in a Self: Taking the five aggregates as “me” or “mine.” 2. Extreme Views: Holding either the belief that everything ends at death or that the self exists forever. 3. Wrong View: Denying cause and effect, or rejecting the law of moral retribution. 4. Attachment to One’s Own Views: Believing that one’s own mistaken opinions are the true teaching. 5. Attachment to Rules and Rituals: Thinking that external precepts or harsh practices alone can bring liberation. All five are forms of intellectual attachment and are removed when a practitioner reaches the stage of seeing the truth.   Thought-Based Delusion — “Errors in Thinking and Emotion” Thought-based delusion means emotional confusion—getting caught up in greed, anger, ignorance, pride, or desire. It is not about wrong ideas, but about emotional habits and attachments that cloud the mind. While view-based delusion comes from false beliefs, thought-based delusion arises from the emotional side of human nature.

 

因明學想法1 Thoughts on Hetuvidyā (Buddhist Logic) 1

 因明學的想法

 

我個人在看過佛法《因明學》之後，印象中由於其中的舉例辨證無法滿足我的求知欲，於是再涉獵西洋哲學想補足這辨證的內容，

 

豈料一去沒再回頭，佛法的辨證在部派佛教之後，再無新論辨，而西洋哲學卻辨論百出，

除了修持佛法的證悟境界以外（聖言量），

個人認為所有的現量、比量都該再補充內涵。

半寄

 

（以下AI資料） 因明與量論的基本關係： 「因明」（Sanskrit Hetuvidyā）意即「因的學問」，是印度古代邏輯學、論理學的一種。   「量論」（Pramāṇavāda）意即「正量之學」，是講「認識真實的可靠根據」──也就是認識論與知識論。   在佛教中，兩者往往被合稱或交互使用，但嚴格說： 量論是理論層面（探討真知的依據）， 因明是方法層面（論證與推理的規則佛法）   量論 「量」是指「正確認識真實的方式」或「能生正知的認識手段」。 佛教量論是研究「我們如何認識真理」的學問，也就是佛教的認識論與邏輯學。   1. 基本定義 「量」有二： 現量（Pratyakṣa）：直接感知的認識（如眼見色）。 比量（Anumāna）：由推理得出的認識（如見煙知火）。   2. 目的 佛教的量論不同於純哲學邏輯，它的目的不是單純求智，而是： 以正智破邪執，導向解脫。 量論屬於「方便慧學」，為修慧與破見惑的工具。

 

Thoughts on Hetuvidyā (Buddhist Logic) 1

After reading Buddhist texts on Hetuvidyā, I felt that their examples and reasoning did not fully meet my intellectual expectations. So I turned to Western philosophy to find what seemed missing in their arguments.

 

To my surprise, that exploration led me far away—I never returned to Buddhist logic in the same way. Since the early Buddhist schools, the Buddhist tradition has developed few new discussions on reasoning, while Western philosophy continues to thrive with endless debate.

 

Apart from the spiritual realization achieved through direct experience (pramāṇa of sacred testimony), I believe that both direct perception and inference in Buddhist thought still need to be expanded and deepened.

Master Banji

AI Data How Buddhist Logic and Epistemology Are Related In Buddhism, Hetuvidyā means “the study of reasoning.” It’s a kind of logic used to explain and prove ideas clearly. Pramāṇavāda means “the study of valid knowledge.” It asks, “How do we know what is true?”—that is, it’s about understanding and reliable knowledge. These two are often mentioned together, but they’re not exactly the same: • Pramāṇavāda explains the theory of true knowledge. • Hetuvidyā explains the method—the rules of reasoning and argument used to express the Dharma. What Pramāṇavāda Teaches “Pramāṇa” means a correct way of knowing. Buddhist thinkers use it to explore how we recognize the truth. There are two main kinds: 1. Direct Perception (Pratyakṣa) – what we know from direct experience, like seeing colors with our eyes. 2. Inference (Anumāna) – what we know by reasoning, like seeing smoke and knowing there must be fire. The Goal Buddhist logic is not just for clever thinking. Its real purpose is to use correct understanding to break false beliefs and lead people toward liberation. It’s a part of wisdom practice, helping practitioners see reality clearly and free themselves from confusion.