---
title: "判比量論 · 新出斷簡"
description: "判比量论由新罗高僧元晓所著，是朝鲜三国时期重要的佛教因明学著作。该书基于印度陈那的因明理论，系统阐述了佛教逻辑推理体系，重点探讨比量推理的规则、过失及其判定方法，旨在确立正确的认知与论证方式。元晓在统一新罗初期融合诸家学说，推动了东亚因明学发展。此论不仅反映新罗佛教的哲学高度，更为研究唯识与量论提供了关键文献，在汉传佛教因明传承中具有重要学术地位。"
url: "https://rushiwowen.co/en/r/cmex33xd21ybnjp04x04hbswk"
---

### 新出斷簡

> Newly Discovered Fragment

何所言類同相異同異二義耳相乖違而言言體一必不應理判云此中有九比量於中前六破彼本宗後之三量破眾賢救謂和合時應非眼等異前眼等故猶如色聲等又類應非同與異體一故猶如異相相亦非異與同一體故故猶如同類遠自比量故不應理此中或有□破大乘謂大乘色處應非假色是所知故如聲處等餘處亦爾若大乘宗許有假色則不能離如是等過然此大乘亦不許有如言假色說有實色故彼量便立己成蘊界處等一切法門皆於□言假施設故　十量。

> What is being said here is that similarity and difference are alike, and the two meanings of identity and difference are opposite to each other; yet if one says that the essence of speech is one, this certainly cannot be reasonable. The judgment says: herein there are nine inferences. Among them, the first six refute their own fundamental thesis, and the latter three inferences refute the rescue offered by Vasubandhu. It should be said that at the time of combination, it should not be different from the eye and so on beforehand, just like form and sound and so on. Also, similarity should not be one in essence with difference, just like the characteristic of difference. The characteristic is also not different, because it is one in essence with identity; therefore it is just like similarity. The distant inference itself is therefore unreasonable. Herein there may be some who refute the Mahayana, saying that in the Mahayana the sense field of form should not be false form because it is a knowable object, just like the sense field of sound and so on; the same applies to the other fields. If the Mahayana school admits that there is false form, then it cannot escape such faults as these. Yet this Mahayana also does not admit that there is false form, for when false form is spoken of, real form is said to exist. Thus that inference is established. The already accomplished aggregates, elements, sense fields, and all such Dharma categories are all conceptually constructed through speech. Ten inferences.