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鸠摩利罗·跋陀

约590–650年

初步了解有意简化——人物介绍讲得更多

每一个知觉或信念在被证明错误之前都算作真的——这就是吠陀可以被信赖的原因。

定位

南亚与藏传哲学 · 南亚 · 认识论, 宗教, 语言

弥曼差学派的主要哲学家：每一种认知在被驳倒之前自身就是有效的；他以此为吠陀的权威辩护，反对佛教逻辑学家。

核心思想

  • 自身有效性（svatah pramanya）
  • 没有作者的吠陀
  • 对佛教遮诠论（apoha）的批判

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影响

受影响于 1

  • 阇弥尼

    受其影响

    Kumarila’s Shlokavarttika comments in verse on Shabara’s commentary on Jaimini’s Mimamsa-sutra and defends its doctrine that the Veda is authorless and valid in itself. Kumarila, Slokavarttika; J. Taber, A Hindu Critique of Buddhist Epistemology (2005)

    依据: AI 草稿

    阇弥尼 › 约公元前250—前180年年

批评

受批评于 3

  • 法称

    受其批评

    Dharmakirti attacked the Mimamsa doctrine of an authorless, self-valid Veda that Kumarila defended; whether he answered Kumarila himself is debated. Dharmakīrti, Pramāṇavārttika I with Svavṛtti; V. Eltschinger, Penser l’autorité des Écritures, 2007

    依据: AI 草稿

    法称 › 约600–660年

  • 寂护

    受其批评

    Shantarakshita’s Tattvasamgraha argued against Kumarila at length, especially his denial that any person can be omniscient and his defence of the eternal Veda. Śāntarakṣita, Tattvasaṃgraha, with Kamalaśīla’s Pañjikā; SEP “Śāntarakṣita”

    依据: AI 草稿

    寂护 › 约725–788年

  • 乌陀衍那

    受其批评

    Udayana argued against Kumarila’s Mimamsa that the Veda needs an author, God, and that its validity derives from its source rather than being intrinsic (Nyayakusumanjali). Udayana, Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977

    依据: AI 草稿

    乌陀衍那 › 约950–1020年

批评了 2

  • 伐致呵利

    批评了

    Kumarila rejected Bhartrhari’s sphota, a partless word-whole beyond the sounds, holding that the sequence of phonemes itself conveys meaning (Shlokavarttika, Sphotavada). Kumārila, Ślokavārttika, Sphoṭavāda; H. Coward & K. K. Raja (eds.), Encyclopedia of Indian Philosophies V, 1990

    依据: AI 草稿

    伐致呵利 › 约450–510年

  • 陈那

    批评了

    Kumarila rejected Dignaga’s apoha theory, word meaning as exclusion of others, and his account of perception (Shlokavarttika, Apohavada and Pratyaksha chapters). Kumārila, Ślokavārttika; J. Taber, A Hindu Critique of Buddhist Epistemology, 2005

    依据: AI 草稿

    陈那 › 约480–540年

作品

  • 约640年颂释（Shlokavarttika）

    对《弥曼差经》的偈颂注释，捍卫认知的内在有效性以及吠陀的权威，反对佛教徒。

立场

Kumarila is usually counted the most influential Mimamsa philosopher. Against the Buddhist logicians he argued that every cognition is valid by itself (svatah pramanya): we may trust it until it is defeated by a contrary cognition or by evidence of a defect in its source. The Veda, having no author, has no source of defects; its injunctions are therefore reliable. He defended direct realism against Buddhist idealism, attacked the apoha theory of meaning and Bhartrhari’s sphota, and denied that anyone, the Buddha included, could be omniscient or that a God composed the Veda. Advaita Vedanta largely adopted his epistemology; Dharmakirti and Shantarakshita were his great Buddhist opponents.

生平与背景

Kumarila Bhatta lived in the 7th century CE; little is reliably known about his life or homeland. Hagiographies tell that he studied secretly with Buddhist teachers in order to refute them and later, in penance, burned himself on a slow fire of rice husks, meeting the young Shankara as he died – a legend of doubtful historicity. Mandana Mishra is said to have been his pupil; whether Prabhakara was, is disputed.

其他主要作品

  • Commentary on the Rules (Tantravarttika, 7th century CE)
  • Tuptika (7th century CE)

来源: Wikipedia · Wikidata

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