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¶ 102-118
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¶ 102
ºKn¡J
³¯¨º (Dignaaga AD.480-540) ¬O¤@¦ì¦L«×¤¤´Á¤j¼¦ò
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½×²z¾Çªº¦¨´N¦Ó¤w¡C
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ªº»{ÃÑ¡A¦³©Ò¿×»{Ãѹï¶HÓ§O¬Û (svalak.sa.na) ªºª½±µª¾
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¶ 103
±o¨s³º¹ý©³ªº¥¿ª¾«h¬O¨Ó¦Û©ó¦òªûªº¤j¶êÃè´¼¡C
¥»½×¤å¦®¦b»¡©ú³¯¨º¥¿½Tª¾ÃѨӷ½ªº¬Ýªk¡A¨Ã¨Ó±´°Q³¯
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¶ 104
A Prelimianry Study on Dignaaga's Mind-Only Theory
Centering on the Pratyak.sapariccheda of the
Pramaa.nasamuccaya
Ch'en Tsung-yu an
Dignaaga (480-540 CE) was one of the
representatives of medieaval Indian Mahaayaana logic
¡P He changed the so called five-step proof of
traditional In dian logic by inventing the
three-step proof thus opening a new chapter in th e
history of Indian logic ¡P As a result, all people
know about him is his role as an accomplished
logician ¡P
However, Dignaaga's contributions to mind-only
learning where also considerable ¡P This can be
glanced from the Pratyak.sapariccheda chapter of his
major work on logic, the Pramaa.nasamuccaya ¡P In
the first part of this chapter he explains that
regarding the cognizance of an object there are two
means of acquiring correct knowledge, a direct
knowledge of the specific characteristic of the
object (svalak.sa.na) (i.e. direct cognition or
pratyak.sa) and the concept, judgement and inference
regarding the general charcteristics of the object
(i.e. inference or anumaana) ¡P However, the real
source of man's correct knowle ge is
undifferentiated direct cognition ¡P In the latter
part of this chapter, Dignaaga criticizes the
concepts of direct cognition held by other schools
¡P It becomes evident thereby how he put traditional
mind-only ideas under scrutiny and attacked the
fixed concepts of other schools by employing a more
rat ional method of logical proof to criticize
theories on correct knowledge base d on the premise
of the factual existence of the outer world ¡P
However, Dignaaga is not only refuting but goes
on to establish his theor, the theoretical
foundation of the so called "true aspect mind-only
school" ¡P It differed from the ideas about the
object of valid cognition, valid cognition, and the
result of valid cognition prevalent among all Indian
schools of
¶ 105
thought at his time ¡P Dignaaga held that it was
also not correct to regard the three ways of valid
cognizing as different, and claimed that from the
point of view of "no object but mind existing" the
self-proof idea of the three ways not beeing
different is the only method to obtain correct
knowledge ¡P In order to realize that the three ways
of valid cognizing are essentially one it is
necessary first to cut through the habit of looking
at outer objects as real and perceive clearly the
mental image in one's own mind ¡P This teaching
transcends the cognitional ability of ordinary human
beings ¡P A bodhisattva who has gotten rid of
grasping at self and phenomena might clearly
perceive the mental image in his own mind but the
most penetrating correct knowledge de rives from a
buddha's great mirror-like wisdom ¡P
The main purpose of the present paper is to
explain Dignaaga's stance on the source of correct
knowledge and the essence of his pertinent ideas ¡P
This helps to understand the difference between his
mind-only thought and that of other scholars, and
thereby the spirit and meaning of his true aspect
mind-only ¡P
¶ 106
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