陳那（Dignāga）是生活於約440-520年的印度思想家，是瑜伽行（唯識學）派世親論師的門徒，除了發展瑜伽行派思想之外，主要的哲學貢獻在於：（一）改革傳統印度以及佛教因明學（邏輯學），（二）將結合傳統邏輯論式與辯論術奠基在量論（認識論）的基礎之上。憑著前者，陳那之前的印度因明學被稱為古因明，陳那之後的因明學被稱為新因明，且廣為佛教內部與外部因明學者認可。憑著後者，陳那被部分當代學者譽為佛教裡的康德。

由佛教經由部派、中觀、經量部到瑜伽行的發展，以及該發展與吠陀傳統的對話，是一個在絕對實在論與絕對觀念論之間的辯證，一套認知模型與邏輯體系同時能為實在論傾向者（如吠陀、部派、經量等）與觀念論傾向者（如中觀、瑜伽行等）所接受，要怎麼辦到呢？而陳那自己的形上學立場又有何傾向呢？本課程透過陳那晚年的集大成之作《集量論現量品》的細讀，引導學者品味個中滋味，並培養出個人對於形上學、認識論與應用哲學之間，乃至於理論、技術與實踐三者之間的核心關聯。

Dignāga was an Indian thinker who lived from about 440 to 520 AD. He was a disciple of Vasubandhu of the Yogacara (Consciousness-only) school. In addition to developing the thoughts of the Yogacara school, his main philosophical contributions were: (1) reforming traditional Indian and Buddhist logic (logic), and (2) combining traditional logical formulas and debate techniques on the basis of epistemology (epistemology). Based on the former, the Indian Yinming studies before Chen Na are called ancient Yin Ming, and the Yin Ming studies after Chen Na are called new Yin Ming, and are widely recognized by internal and external Buddhist scholars. With the latter, Chen Na is hailed as the Kant of Buddhism by some contemporary scholars.

The development of Buddhism from Sutras, Madhyamakas, Sutras to Yogacara, and the dialogue between this development and the Vedic tradition is a dialectic between absolute realism and absolute idealism. A set of cognitive models and logical systems can be accepted by those with realist tendencies (such as Veda, Madhyamaka, Sutras, etc.) and those with conceptual tendencies (such as Madhyamaka, Yogacara, etc.). How can this be done? And what is the tendency of Chen's own metaphysical stance? This course guides scholars to appreciate the taste of Chen Na's masterpiece "Set Quantitative Theory" in his later years, and to cultivate personal understanding of the core relationship between metaphysics, epistemology and applied philosophy, and even between theory, technology and practice.

《集量論》是唯識學派所依之十一部基礎論典之一，此書梵文本無完整保留，而唐朝義淨的漢譯本在譯出後不久就亡佚，現僅存藏譯本，收錄在《丹珠量論部》。1928年呂澂依據那塘、卓尼版，由藏譯中譯出《集量論釋略抄》之截譯本，收錄於《內學》第四輯。20世紀30年代梵文學者G. Tucci以及宇井伯壽都輯錄過梵文殘篇，二戰後印度耆那學者Jambuvijaya由藏文還原為梵文約三分之一。2005年維也納大學Ernst Steinkellner、Helmut Krasser與Horst Lasic在一特殊因緣下的「中奧合作」，將北京藏學研究中心自拉薩布達拉宮取回的經典中找出的Jinendrabuddhi於西元八世紀抄寫並解說陳那《集量論》的注釋，自此開啟蓬勃發展至今的《集量論》梵文研究與重建計劃。值得注意地，在1968年既有資料十分有限的情形下，服部正明完成了《集量論第一品現量品（感知的研究）》的英譯、註釋、與梵藏文重建，至今仍然是該領域一個無法超越的輝煌高峰，不論在哲學研究上或者文獻研究上，都深具啟發性與參考意義。

考量學者語言之可親性，本課程採用80年代法尊法師依據《藏文大藏經德格版》持財護與雅瑪參賈譯本並參考北京版金鎧與信慧譯本，所譯出的全文《集量論略解》，為主要閱讀文獻，鎖定第一品細讀。並且依賴服部正明1968的學術成果，並參考何建興2007年國科會哲學學門人才培育計畫「拓深佛教哲學--佛教知識論研究」專輯中對《現量品》的試譯。

法尊法師《集量論略解》：https://cbetaonline.dila.edu.tw/zh/B0040_001
Hattori, Masaaki (1968). Dignāga, on Perception. Cambridge, Massachusetts: Harvard University.
何建興（2007）。《集量論現量品》。
以上二筆資料可於「拓深佛教哲學—佛教知識論研究」下載:
http://mepopedia.com/?page=391

The Sanskrit text of this book is one of the eleven basic treatises on which the consciousness-only school relies. The Sanskrit text of this book has not been completely preserved, and the Chinese translation of Yijing in the Tang Dynasty was lost soon after it was translated. Only the Tibetan translation remains, which is included in the "Danzhu Sutra". In 1928, Lu Chen translated a fragmented version of "Ji Liang Lun An Explanation" from the Tibetan Chinese version based on the Natang and Zhuoni editions, which was included in the fourth volume of "Nei Xue". In the 1930s, Sanskrit scholars G. Tucci and Ui Hakushou both compiled Sanskrit fragments. After World War II, Indian Jain scholar Jambuvijaya restored about one-third of the text from Tibetan to Sanskrit. In 2005, Ernst Steinkellner, Helmut Krasser, and Horst Lasic of the University of Vienna formed a "China-Austria Cooperation" under a special circumstance. They discovered Jinendrabuddhi who copied and interpreted Chen Na's "Samajāstra" commentaries in the eighth century AD from the classics retrieved from the Potala Palace in Lhasa by the Beijing Tibetan Studies Research Center. Since then, the Sanskrit research and reconstruction project of "Samajāstra" has been vigorously developed to this day. It is worth noting that in 1968, when the existing data were very limited, Hattori Masaaki completed the English translation, annotation, and Sanskrit-Tibetan reconstruction of "The First Practical Edition of Seta Theory (The Study of Perception)". It is still an unsurpassable and glorious peak in this field. It is deeply inspiring and referenced both in philosophical research and literature research.

Taking into account the accessibility of the language of scholars, this course uses the full text "A Brief Interpretation of the Jishuang Lun" translated by Master Dharma Master in the 1980s based on the Dege Edition of the Tibetan Tripitaka by Cho Cai Hu and Yama Shen Jia and with reference to the Beijing edition of Jin Kai and Xin Hui. It also relies on the academic achievements of Hattori Masaaki in 1968, and refers to He Jianxing's trial translation of "Modern Products" in the 2007 National Science Council Philosophy Talents Training Program "Extending Buddhist Philosophy - Research on Buddhist Theory of Knowledge" album.

Master Fa Zun's "A Brief Explanation of the Theory of Concentration": https://cbetaonline.dila.edu.tw/zh/B0040_001
Hattori, Masaaki (1968). Dignāga, on Perception. Cambridge, Massachusetts: Harvard University.
He Jianxing (2007). "The Theory of Quantitative Quantities".
The above two pieces of information can be downloaded from "Extending Buddhist Philosophy - Research on Buddhist Epistemology":
http://mepopedia.com/?page=391