大乗仏教における二諦説の一考察 : 「般若灯論」観聖諦品を中心として
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空性とは空性そのものの認知であり,空性そのものに世俗諦と勝義諦の二つの局面がある。声聞の四聖諦観は世俗諦としてのみ成立するとされ、大乗仏教の聖諦観は勝義諦の一特相として解釈され、いずれも空性の裏づけによって成立する、とされた。This is an abridged translation into Japanese of Bhâvaviveka's Prajñâpradi^^^pa (Śes-rab sgron-ma; Pk. No. 5253, Th. No. 3853 in Tibetan Tripiṭaka) and Avalokitavrata's Ṭi^^^kâ (rGyacher ḥrel-pa, Pk. No. 5259, Th. No. 3859 do.) ad. chap. 24 (Âryasatya-pari^^^kṣâ) of Nâgârjuna's Mûlamadhyamaka-kârikâ (MK.), and some notes are presented on the usage of the so-called "two-truth" theory, i.e., conventional or mundane truth (saṃvṛti-satya) and the truth of ultimate reality (paramârtha-satya). According to these texts, conventional or mundane truth is equal to a customary concept (vyavahâra), and is here no more divided into any definitive categories. But the truth of ultimate reality is divided into two aspects, as shown by Avalokitavrata: (1) the truth of ultimate reality itself (don-dam-paḥi don-dam-paḥi bden-pa), and (2) the truth of ultimate reality constructed as a sign (brdar btags-paḥi don-dam-paḥi bden-pa). (v. Jōshō Nozawa: Shōben No Nitaisetsu. Nihon Bukkyō Gakkai Nempō, XVIII, 1953, pp. 18-38) The former is the true reality (tattva) itself characterized by MK. xviii, 9, as "not known by anything else (aparapratyayaṃ), appeased (śântaṃ), not illustrated by any explanation (prapañcair aprapañcitaṃ) , indiscriminate (nirvikalpaṃ) and not manifold (anânârthaṃ)." And the latter has three marks: (1) the indiscriminate cognition having the ultimate reality as its object, (ii) the "instruction" denying the objectivity an (iii) wisdom (prajñâ). Now, they definitely illustrate the śûnyatâyâṃ prayojanaṃ (the purpose of emptiness) as attaining nirvâṇa, śûnyatâ (emptiness) itself as the cognition of emptiness and śûnyatârtha (the ground of emptiness) as the form of true nature according to which in the paramârtha (ultimate reality) things have no origination. Of these three terms they think most of the concept "śûnyatâ" itself. According to MK. xxiv-18, śûnyatâ corresponds to relational origination (prati^^^tyasamutpâda), thought construction (prajñapti) and middle path (madhyamâ pratipat). And these terms have the aspects of the two truths, except the thought construction, the function of which is that of conventional truth. And according to the MK. 14, śûnyatâ is the condition of possibility of all. Then they say, "all" means not only every customary concept, especially the "âryasatyas" (four noble truths) of Śrâvaka (Hi^^^nayâna), to which is not to be clung, but means also the truth of ultimate reality, especially the "âryasatyas" of Mahâyâna as indicated in the "ḥPhags-pa ye-śes gsaṅ-ba bsgom-du bcug-paḥi mdo", the quotation of which corresponds to the sentence of the "Ârya-Mañjuśri^^^-paripṛcchâ" in the Prasannapadâ, xxiv, and the "Ta-ch'eng-shan-chien-pien-hua-wên-shu-shih-li-wen-fa-ching" (大乗善見変化文殊師利問法経) saying, "Mañjuśri^^^, those who observe that dharmas (elements of existtence) never originate know suffering thoroughly," and so forth. This "âryasatyas" of Mahâyâna may represent the "instruction" i.e. the second mark of the truth of ultimate reality constructed as a sign.
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