Expressing the Fallacy from the Viewpoint of a Pervader : Nagarjuna and the Putative Consequences of Svabhava

本論文敘述龍樹（生於一至二世紀間）在他所著的《中論》中，如何藉由一種被後代西藏注釋家稱為「從能遍的觀點論證錯誤認知」的邏輯思維方式，破除「自性」之存在。藉由使用這種方法，我們不直接反駁虛設自性之存在，但是指出自性存在的許多不合理之後果，藉以顯現如果自性存在的話，我們的世界將會成為何種狀態，文中的例子是引用自龍樹對動作和所作物的分析。文中所討論的哲學家是印度和西藏傳統裏中觀派的思想家，包括被許多人認為是中觀應成派的創立者月稱（生於七世紀）和西藏噶魯派的創立者宗喀巴（1359-1417）。根據這些思想家所言，龍樹重要之思想在於認為所有的事物都只是名言施設，不是自成的。因此，堅持無自性的主張時，龍樹便藉由能遍的觀點論證錯誤認知的方法，詳細列舉自性如何不可能存在，如以周遍的觀點來論證。例如，如果動作有自性，那麼所有的動作便可藉由思維而被認識。可藉由思維而被認識就比自性之範圍更大，這便是能遍。自性其他的能遍還有常，不變和無因緣等。因此，若椅子有自性，椅子便需擁有三種特性：非所造的，獨立的和不變。雖然例子有無盡之多，本論文主要列舉分析所作物虛設之自性的例子，這些例子被稱為金剛錍，因為如此尋找可藉由思維而被認識之所作物的話，此物就必須是非他生，非自生，非共生或無因生。此外，本文亦討論一些非西藏學者對於龍樹的方法的錯誤理解，尤其是反駁他們認為龍樹的意圖主要是為了駁斥印度哲學的主張。

關鍵字

印度西藏佛教；中觀；龍樹；自性；宗喀巴

並列摘要

This paper describes how Nagarjuna (klu grub, first to second century C.E. ) in his Treatise on the Middle (mulamadhyamakakarikaḥ) refutes the existence of ＂ownbeing＂ (svabhava, rang bzhin), or inherent existence, in reliance on a logical method referred to by later Tibetan exegetes as ＂expressing the fallacy from the viewpoint of a pervader.＂ Using this method, one does not directly refute the putative entity of own-being itself, but instead one points to numerous absurd consequences of own-being in order to describe how our world would be if, in fact, its mode of subsistence were own-being. Examples are taken from Nagarjuna's analyses of motion and production. Philosophers discussed in this paper are in the Indian and Tibetan traditions of the Buddhist Middle Way School, including Chandrakirti (zla ba grags pa, seventh century), considered by many to be the founder of the Middle Way Consequence School (prasaṅgika-madhyamika) and Dzong-ka-ba Lo-sang-drakba[ 1](1359-1417), founder of the Tibetan Ge-luk lineage. According to these thinkers, the import of Nagarjuna's thought is that all phenomena exist as mere imputations, without being established from their own side. Thus, while asserting that there is no own-being, Nagarjuna details the impossibility of own-being through expressing its fallacy from the viewpoint of a pervader, i.e., something broader. For instance, if motion had own-being, then all motion would be findable under analysis. Being findable under analysis is broader than own-being, and thus is a ＂pervader.＂ Other pervaders of own-being are permanence, stability, and a lack of dependence on causes and conditions. Thus, an inherently existent chair would have the three attributes of being non-fabricated, independent, and immutable. Although there are limitless examples, this paper primarily lists the putative consequences of own-being in the analysis of production known as the vajra nodes, which searches for a findable mode of production that would involve a thing being produced either from itself, from causes that are inherently other than it, from causes that are both self and other, or causelessly. In addition, this paper discusses some mistaken ideas about Nagarjuna's method as asserted by some non-Tibetan scholars, refuting in particular the assertion that the import of Nagarjuna's intention is to refute Hindu philosophical assertions.