永遠のダルマと顕在化 : 祭事教学ミーマーンサーにおける「ダルマ開顕説」再建に向けて
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Prof. Halbfass has mentioned that the apūrva-theory is refuted by Uddyotakara in the Nyāyavārttika on Nyāyasūtra 1.1.7, a portion of which has been translated into Japanese and investigated further by Prof. Akamatsu. Akamatsu says that it is still not clear what Uddyotakara regards as the Mīmāşsakas' position on apūrva, i.e., what form of the apūrva-theory was dominant after Śabarasvāmin and before Kumārila. The present author attempts in this article to elucidate the exact nature of the theory, which he tentatively names "dharma-abhivyakti-vāda" (theory of dharma-manifestation). This article presents relevant material from various sources, i.e., Bhartŗhari's(?) Vākyapadīya-svavŗtti and Mahābhāşya-dīpikā, Bhāviveka's Madhyamaka-hŗdayakārikā, Uddyotakara's Nyāyavārttika, Kumārila's Ślokavārttika, the corresponding passage in Jayanta's Nyāyamañjarī, and Simhasūrigaņi's Nyāyāgamānusāriņī (a commentary on Mallavādin's Dvādaśāra-nayacakra). On the basis of these materials it reconstructs the framework of the theory. Chronology: This theory goes back to the latter half of the fifth century since Bhartŗhari already mentions it. The way in which it is referred to by Bhāviveka and Simhasūrigaņi allows us to conjecture that it was dominant in the Mīmāmsā tradition in their time. It may be justified to conclude from Kumārila's criticism that its dominance was not surpassed even in his day. Jayanta's expressions "jaraj-jaiminīya" and "vŗddha-mīmāmsaka," in contrast with "śābara" and "prābhākara," suggest that he believed that it predated Śabarasvāmin. Content: The eternal dharma which is always there (avasthita eva) becomes manifest (abhivyakta) through actual ritual performances (kriyā, karman) such as agnihotra-homa and soma yāga etc. Instead of "dharma-abhivyakai" we also find the expression "apūrva-abhivyakti." Kumārila and Jayanta use instead of abhivyakti the words janman and nir-√vŗt respectively. With the help of Siｍhasūrigaņi we can construe "newly-born" (apūrva janman) as meaning a certain special dharma yet unseen (adŗşţo dharmaviśeşah), which in being manifested by the actual performances is also qualified by them. Uddyotakara sums it up thus: "apūrva, although one, takes form as if different according to differences in its manifestators (ekam apy apñrvam vyañjakabhedānuvidhānād bhinnam iva bhavati)." From the ontological point of view, the eternal dharma corresponds to sāmānya, the actual performances which function as manifestators to vyakti, and the manifested dharma or apūrva to viśeşa. Man is also seen as a manifestator according to Uddyotakara. From the point of view of Vedic exegesis, the passage "agnihotram juhuyāt svargakāmah" can be paraphrased along the lines of "One who wishes for heaven should realize dharma which is manifested through agnihotra-homa." This manifested apūrva is baseless (nirãdhāra), remains for some time (sthira), and brings fruit (phalaprada). Although it is one and eternal, i.e., it might be common to all people, it brings its fruit only to a specifīc person because of differences in the manifesting persons (vyañjaka-bhedāt).
- 東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室,Department of Indian Philosophy and Buddhist Studies, Graduate School of Humanities and Sociology, University of Tokyo,東京大学大学院の論文
- 1999-03-20
東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室,Department of Indian Philosophy and Buddhist Studies, Graduate School of Humanities and Sociology, University of Tokyo,東京大学大学院 | 論文
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