西蔵文『般若灯論』の引用経典並びにコンコーダンス
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概要
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The concept of śūnyatā (emptiness) is basically the ontological to be used as the predicate. That is shown clearly in the propositions such as, 'The all dharmas (elements and factors that constitute existance) are empty (śūnya), because they are without self-existance' said in the Dvyardhaśatikā, or 'In the meaning that nothing comes to be by nature, O Mahāmati, all dharmas are empty. That is my teaching' said in the Laṅkāvatāra-sūtra quoted in the Prasannapadā. Thus it seems that 'śūnyatā' has not any quality of ethical axiology, but only ontological quality. But the many Sūtras quoted in the Prajñāpradīpa show that sūnyatā is realised as the ethical virtue through the comprehension of it. For example, the Anavatapta-nāgarāja-paripṛcchā-sūtra says 'Which is born of conditioning causes, that is not born indeed. Its origination does not exist by its nature. Which depends on conditioning causes, that is said empty. Whoever comprehends emptiness, he is vigilant.' So it is necessary to confirm the passages of the quoted Sūtras for the survey, of ethical thoughts of Bhāvaviveka. Here I offer the index of the quoted Sūtras in the Tibetan texts (Peking and Derge editions) of the Prajñāpradīpa, by refering the Tīkā of Avalokitavrata. Bhāvaviveka made efforts to attest the śūnyatā doctrine by quoting the Sūtras, especially the recent Mahāyāna Sūtras at that time, for example, the Suvikrāntavikramī-paripṛcchā-prajñāpāramitā, Laṅkāvatāra and so on, with the project of the adjustment of many Mahāyāna Sūtras on the view point of the Mādhyamaka theory. Avalokitavrata quoted more Sūtras for elucidation of not only the propositions but also the words. And that is the main reason, I think, why their school was called 'Sautrāntika-Madhyamaka.' The concordance of the two main Tibetan texts of the Prajñāpradīpa is expected to be used for the reseach of any quotation or thought of Bhāvaviveka.
- 大阪教育大学の論文
- 1983-09-30
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