06-核心论争

aiśeṣika 时点出对照——「the school accepts only two independent sources of valid knowledge (pramāṇa): perception and inference」，随即注十论陈那、法称「construct a system of thought based upon two pramāṇas (perception and inference) given Nāgārjuna's stinging critique」，并述陈那如何重新定义 pramāṇa 以避开龙树「cakraka」（循环）诘难——与正文「有效的认识来源只有两种：现量、比量」及「批判胜论数论的实在论前提，建立严格知识论」两句精确相合。(3) 法称嫁接因明与经量部—唯识：书内明言陈那法称「are usually classified as Yogācāran… but their works often defend a minimalist Abhidharma stance based upon broadly Sautrāntikan principles」，法称本人的『strategy of ascending scales』（借 Dreyfus 1997 术语）「defend[s] Sautrāntikan realism at a provisional level, whilst propounding Yogācāra philosophy as his definitive position」——正是正文「将因明与经量部—唯识的认识论紧密嫁接」一句的原型。(4) 跨宗派公共论辩空间：书内谓陈那法称「responsible more than any other thinkers for the integration of Mahāyāna Buddhist philosophy into the epistemological (pramāṇa-vāda) structure of mainstream Indian philosophical debate」，全书另见陈那与正理派（Uddyotakara 的《Nyāya Vārttika》专驳陈那）、胜论（Praśastapāda 明承陈那对知觉的论述）跨派往复论战多处，与正文「跨宗派的公共论辩空间里对认识论的系统重建」相合。综合：判确——正文所引四项断言（年代、二量说排圣言量、法称嫁接经量部唯识、跨宗派论辩空间）皆由该书直接坐实，脚注无需改动。