03-论辩的代价

判准自"苦的止息"漂向论辩技艺、论疏质量与学问表现的结构诊断，及格鲁辩经与格西学位作为其制度化终态（所引 Georges Dreyfus, The Sound of Two Hands Clapping, Berkeley: University of California Press, 2003, pp. 106–114, 250–259），见第二卷中观篇下篇第六章；本章补其历史机制。

南印阿尔瓦尔（毗湿奴系）与纳衍纳尔（湿婆系）虔信诗人运动约起于六七世纪，以泰米尔颂歌与巡礼争夺人群，不靠论辩；综述参 Friedhelm Hardy, Viraha-Bhakti: The Early History of Kṛṣṇa Devotion in South India（Delhi: Oxford University Press, 1983）。

商羯罗的年代与著述、对佛教诸派的批判、其"胜利叙事"的史学修正、pracchanna-bauddha 之讥，见第一卷第八篇第六章及其所引 Lorenzen；"论辩场上的胜负并不是佛教死因的关键"为该章原判，本章取用并补其流变机制。现有两条可核的定位，附此。其一，pracchanna-bauddha 之讥，见 Richard King. Indian Philosophy: An Introduction to Hindu and Buddhist Thought. Edinburgh University Press, 1999，书内 56 页："Ramanuja also rejected any notion that the world was somehow unreal (māyā) and considered Śaṅkara's adoption of this position to be both an affront to the creativity of the deity and evidence that he was a crypto-Buddhist (pracchana bauddha)"；同书 227 页另有一处作"the Advaitin is a crypto-Buddhist"。两处所指微异：前者直指商羯罗其人，后者泛指不二论者，正文所云"讥其"据前者。其二，"胜利叙事"之出于门下文学，见 David N. Lorenzen. "Las ideologías sociales del hinduismo: Shankara, Tukaram y Kabir." Estudios de Asia y África 21.4 (1986)，书内 581 页：商羯罗行传分室利格黎与建志两系，室利格黎一系的底本为摩陀婆《商羯罗一切胜》，洛伦岑谓其"se compiló usando versos tomados de varios textos anteriores, en una fecha entre 1650 y 1800"，且可能于十九世纪中叶又经改订，而今日商羯罗系的僧团大抵奉之为主要权威。惟此文通篇不及佛教，其所述行传中商羯罗的往还对象是婆罗门与耆那教僧，故它只担得起"门下文学、晚出近千年"一节；正文原有的"同时代佛教文献无一记录"与"十一二世纪才稳固"二语，所据材料不足以证明，今已删（裁决 0326）。又，Richard King. Early Advaita Vedanta and Buddhism. Sri Satguru 重印本，书内 183 页第六章开篇亦云："It is well known that Śaṅkara was criticized by later (rival) Vedāntins as a crypto-Buddhist (pracchanna bauddha)."，可与前条互证，且点明讥之者为后世对立的吠檀多诸家。同处并载一桩反向的旧案："What is less well known is that before the time of Śaṅkara, the Mādhyamika Buddhist philosopher Bhāvaviveka countered the inverse claim that the Mahāyāna is really a form of crypto-Vedānta."。假面之讥两家互施，且佛教一方在先，正文所说的界限之模糊于此更见其实。门下文学一说另有两条常见著录可参：Gavin Flood. An Introduction to Hinduism. Cambridge University Press, 1996，书内 239 页谓商羯罗行传"the Sankaravijayas"系"written by his followers"，并记其断代所据只是他提到弥曼差家鸠摩利罗与佛教量论家法称，故不得早于七世纪中；同页并谓不二论"is often, mistakenly, taken to be the only representative of vedantic thought"。Karl H. Potter (ed.). Encyclopedia of Indian Philosophies III: Advaita Vedānta up to Śaṃkara and His Pupils. 1981，书内 16 页论诸传曰"It is hardly possible to discriminate fact from fiction among these at this late date"。

《释量论·成量品》立世尊为量士夫（pramāṇabhūta），见第一卷第八篇第二章所引 Dunne、Dreyfus 诸研究。多生串习一层见 Eli Franco. Dharmakīrti on Compassion and Rebirth. Wien: WSTB 38, 1997，书内第 95 页："there are two necessary but not sufficient conditions that have to be fulfilled if one is to argue that certain persons like the Buddha 'seek the benefit of all living beings'. The first, and to judge by the space allotted to it, the more important one, is the existence of an infinite number of previous lives, for an infinite compassion like the Buddha's could not be practised and accumulated during a single lifetime."惟同页另有一层限定须记：法称在《成量品》相关诸颂（PV II 34–131ab）里"is not to prove that the Buddha is infinitely compassionate. Rather, he sets out to prove that infinite compassion is possible"，即所证者是无限大悲之可能，非径证佛已如此。另参 Roger R. Jackson. Is Enlightenment Possible?. Ithaca: Snow Lion, 1993。

所引一颂出萨拉哈《道歌藏》（Dohākośa，三种之中的人道歌 dohākośa-gīti；编次诸本不一）。此从 D. L. Snellgrove 英译，题作 "Saraha's Treasury of Songs"，收 Edward Conze (ed.), Buddhist Texts Through the Ages（Oxford: Bruno Cassirer, 1954）第三部分〈The Tantras〉，书内 224—239 页，全篇 112 颂；所引为第 68 颂，在书内第 233 页："All these pandits expound the treatises, / But the Buddha who resides within the body is not known. / Comings and goings are not destroyed in that way. / But they shamelessly say: 'We are pandits.'"汉语从英译转译取意。萨拉哈、康哈、帝洛巴三家道歌的译注另见 Roger Jackson, Tantric Treasures: Three Collections of Mystical Verse from Buddhist India（New York: Oxford University Press, 2004）。

格鲁寺院的课程、背诵、辩经、考试与格西训练，见 Georges B. J. Dreyfus. The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk. Berkeley: University of California Press, 2003, pp. 106–114, 250–259。该书的制度史与田野材料可直接支撑正文；正文同时避免把现代格鲁制度直接等同于古代那烂陀。

数论的古典定型（自在黑《僧佉颂》，真谛汉译《金七十论》，T54, no. 2137）、独立传承约十世纪后的中断与《数论经》（约十四五世纪）的托古晚出，见 Gerald Larson, Classical Sāṃkhya（2nd ed., Delhi: Motilal Banarsidass, 1979；古典定型见书内第 4 页，古典期讫于十世纪前后见第 75、134 页，《数论经》晚出见第 4 页）及 Larson & Bhattacharya (eds.), Encyclopedia of Indian Philosophies, vol. 4: Sāṃkhya（Princeton: Princeton University Press, 1987）；新正理自甘吉沙（约十四世纪）起，见 Karl H. Potter & Sibajiban Bhattacharyya (eds.), Encyclopedia of Indian Philosophies, vol. 6（Princeton: Princeton University Press, 1993），书内第 3 页；耆那教的社群形态见第四篇第三章所引 Dundas。