説一切有部の認識論
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概要
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On the basis of the Double Truth (二諦)the Sarvastivadins adopt, the preasent writer tries to prove that the epistemology and the ontology, both making out their Dharma-theory, Stand in intimate relations to each other. According to the Abhidharmakosasastra and Yasomitra's commentary on it, paramarthasatya (勝義諦)and samvrtisatya(世俗諦)advocated by the Sarvastvadins mean respectively paramarthasat(勝義有)and samvrtisat(世俗有), thus these two kinds of sat are equally recognised by them as satya, ie, as truth. Svabhava dharmah of the school belong to paramarthasat which, however, presupposes samvtisat, both being established on the mutual relationship. The Sarvastivadins are strongly opposed by the Sunyavadins who insist upon the nihsvabhavata of the dharmas and interpret the svabhavas of the Sarvastivadins only as svo bhavah. But this opposition should be regarded as merely one-sided, because according to the Sarvastivadins svabhava may be interpreted both as substance and as attribute so that dharma presupposes dharmin which is samvrtisat sc. prajnaptisat(仮有) In this respect the relation between paramarthasat and samvtrtisat is, stricly speaking, different from that between guna and dravya of the Vaisesika school. Namely the Sarvastivadins teach that dharma is an attribute inasmuch as it has an owner (dharmin) and that it is at the same time a dravya, inasmuch as the owner of the dharma is Prajnapti (conventional). Thus in this point that the dharma has the double meaning consist, the present writer believes, the characteristics of the Dharma-theory of the Sarvastivadins and only by interpeting it in the way, we can understand the reason why the Savrastivadins insist upon the anatmavada and the ksanabhngavada on the one hand, while they accept the svabhava of the dharmas on the other.
- 北海道大学の論文