チャンドラキールティの自性理解 一不可言なる自性 … vyutpatter yaJ:i lqtak時padarth均sa loke naiva svabhava iti vyapadisyate /4 tadyatha apam au将ya.qi...

6

2008)

svabhava 1

Candrarti,ca.600650

Prasannapadii,Pras 15

J

dharmat

siinyattaatii

2

978:254

1981Candrakirti

svabhiiva

2001:

116

1

1997:47

I Pras264.34: yady apy evarp. tathiipi srotfi:iiim uttriisaparivarjaniirtharp. sarp.vftyii samaropya tad astiti brm

23.2

Candrarti,600650

J

1

(A: Pras 264.3-4)

na tad tina cii.pi nii.sti svariipataIyady apy evai tathii.pi sron uttriisaparivjanth1Sattyii. samii.ropya tad asuti briima

(B: Pras 265.78)

sa caiabhiivii.niim utpii.dii.tmaka svabhiivo

'kimcittveniibhii.vamii.tratvad asvabhii.va eveti

lqtvii nasti bhiivasvabhiiva iti veyam//

A1

B1

l

1

A,B

A,B

-73 -

6

1

Nagarjuna,ca. 150

250 r Millamadhyamakaki'iriki'i,MMK 152cd

30

1.1

Pras 260.4 9: iha hi svo bhavaJ:i svabhava

iti vyutpatter yaJ:i lqtak padarth saloke naiva svabhava iti vyapadisyate /4 tadyatha apam auya.qi dhatupisacaprayatnanipaditakarke-1anadinii!1 padmaragadibhiivas ca I

yas tv alqtakasasvabhavas tadyatha a-gner auyaf!ljatanii!1 padmaragadiniif!l padmragadisvabhavas ca, sa hi te~iif!l padarthantara-

saqiparkjanitatvatsvabhava ity ucyate II tad evam alqtakaJ:i svabhava iti lokavyavaha

vyavasthite vayam idanim brumo

svabhava(svabhiiva (krtaka-padarthasvabhava( dhatupisaca )5

3 Ames[19821986: 58-621991;2001: 1121997

~em.; om. I Pras 5dhiitupisacanorsgyur mkhan

J193819672001:1121988 12Dharmagrags)

alqtaka[-

pada a

svabhava

svabhava

(lokavyavahara

svabhavaalqtaka[-

padfutha

(padarthantarasaPkjanita

J(sva-

bhava

kft:aka-padartha)

svabhavasvobhaval,i

svakft:aka

hpadartha

1.2

MMK 152 cd

,ak~GIJGffkii LT145.3-5: dhiitur gairikiidis tena nipiiditaIkarketanamai;ie padmariigiiditi bhiivaIpisacena ca manu~yasya tathabhavasvabhiivaIkalpitiidi

A

i

MMK XV 2cd: alqtrimsvabhavohi nirapekparatra ca II

svabhava

alqtrima (paratra

nirapeka

fsvabhava

Pras 262.12-263.1: iha svo bhaval). svabhiiva iti

yasya padarthasya yadliyarpriiparp tat tasya

svabhiiva iti vyapadisyate I

(sva(bhiivasvabhiiva

pada)X

Iyariipa)YX

svabhava

atmiya-riipa

2 cdA

alqtrima)6Bparatra

nirapek~a)7

Pras 263.5264.2: yatas caitad evam ato yad

evagnel). kiilatraye 'py avyabhiciiri nijarp riipam,

6Pras 263.1-2: yad yasylilqtrimar, yat tu krtrimar na tat tasyiitmiyar tadyathiipiim auyam/YXYX YX YX

7Pras 263.2-3: yac ca yasyiiyattar tad api tadiitmiyar,

tadyathii sve bhrtysvanidhaniini I yat tu yasya parayattar na tat tasyiitmiyar, tadyathii tavatkalikaycitakamasva-tan ml YXXYX YX XYXasvatantra)tiivatkiilicitakaJ)

alqtrimar8 piirv.nabhiitva9 pascad y nabha-

vati, yac ca hetupratyay.pekat na bhavaty

apam auyavatpariiviiravad dirghahrasvavad vii,

tat svabhiiva iti vyapadisyate II

(1

na)

2

alqtrima

3

(123

AB

8pamrtfimarem.; riipam akrtfima111, Pras Pr as

yadrtrimar nijarriipamimar,apurvam u93s:s84585 [1967:2751988:435 [1988:254

MMKXV2cdakrtfimapatranirapek~a MMKXV 2cdXJ.tmiya-rpaJ (l)X23nijar riipamJ

agnkiilatrayePYavyabhiciiriXiitmiya-panijarpamakrtrimarpiirvamabhiitvii pasciid na bhavatiPras263.4-5Pvamabhiitvpasciidutpiidena lqtakatvCPras D89a45:gang gi phyirdi de ltar yin pa dei phyir I

dus gsum du yang me la mi khrul pa gnyug mai ngoboma bcos pa I gang zhig sngar ma byung ba las phyisbyung ba ma yin pa I gang zhig chu'i tsha baam I tshu rol dang pha rol lam I ring po dang thung ngu ltar rgyu dang rkyen la ltos pa dang bcas par ma gyur pa gang yin pa de rang bzhin yin

par brjod do II 9piirvam abhiitvii de Jong [1978]; piirva[m a]bhiitvii Pras

75-

6

X X

(l)XX

(2

(3

1.1

( alqtaka[ -pada

(padfuthantarasatparkaj anita

.rtrima

paratranirapek~a)

2

2

Pras 260.9-13: ... yad etad au1yaqitad apy agne!)

svabhavo na bhavafiti g~hyataJ!l lqtakatvat I iha

mai:ilndhanadityasamagamad arai:iinirghar~ai:iades

cagner hetupratyayasapek~ataivopalabhyate, na

cagnivyatiriktam auyaJ!lsaJ!lbhavati I tasmad

auyam api hetupratyayajanitaJ!l, tatas ca

lqtakaJ!l, Iqtakatvac capam auyavatsvabhavo

na bhavafiti sphu~am avaslyate II

mai:ii)

100

3 2

A110

10Pras 263.3-5: yatas caivarp krtrimasya parasiipekasyaca svabhiivatvarp neHarp, ata evauyamagner hetupratyayapratibaddhatviit piirvam abhiitvii pasciid utpiidena kftakatviic ca na svabhiiva iti yujyate I 1991

PrasBJA 2

11Pras 264.2-3: kirp khalu [agn tad ittharp svariipam asti II svariipa

76 -

A Schayer[ 1931

[19381967Ames[19821988

1988 Tanji[2000

Ames[1982Tai[2000

3.1 A

na tad asti na capi nasti svan1pat Iyady apy evaip. tapisrotj'm ut saparivarjanara:rsa:rv.rtya samaropya tad asfili briim

Schayer [1931: 63]: [Wir antworn:]mit Hin-blick auf sein Eigenwesen (svarapatas) ist das Feuer weder seiend noch nicht seiend. Nur um die Horer nicht zu erschrecken, lehren wir im metaphorischen Sinne (= sa'!'-vr.a samiiropya = die Attribute der relativen Wirklichkeit auf das Absolute ilbertragend), da6 das Feuer (als beson-dere Realitiit) wirklich ist.

938:585

1967:275

Ames [ 1982: 168]: It neither exists, nor does it not exist, by intrinsic nature (na tadasti [sic] na ciipi nasti svarapa Althoughisis] so, neverie-less, in order to avoidightening[our] hearers, we sayatit exists, having imputed [it] as con-ventional reality (sa7f1.vrtya samiiropya).

1988:435

[1988:254sa:rvrtyasamaropya

Tai[2000: 362]: That (real nature) is neither ex-

istent nor inexistent as a substance (svarapatati).

Even if it is so, nonetheless with the puoseof

dispelling the fears of the audience, we sayreal

nature] exists" by means of samiiropa as a conven-

tion (samvrti).

Anatad asti

na capi nasti svapatal)

Schayertad

dasFeuer.

12

tad

svapat Schayer

Ames

Ames

Ames [1982: 171]: In the conventional view of

the world, whatever exists is an entity possess-

ing svabhiiva. Thus to lack svabhiiva is to be

nonexistent. Moreover, existence and nonexis-

tence are correlative concepts; the nonexistence of

some thing stands in contrast to the existence of

others. What Candrakirti is pointing out isif

there is no svabhiiva, then there is no existence

by means of svabhava; and then r~lative to what

are things lacking svabhiiva nonexistent? Thus

the whole conventional understanding of existence

dnonexistence by intrinsic nature' is wrong.

Ames

existence

non-existence

svariipatasatad

asti na capi niisti

12

-77-

6

13

[2000: 363

Iteexpressioneitherbeing nor norbeinghere) means the inexpressibility of reality, empti-

ness.

m tad asti na capi nasti

svapataQ

1

yadyapyasfiti bmaQ

J(tad ti

tadastiti

bm

sarpvrtyasamaropya

A 1

3.2

1

1

Pras 264.1265.2:yadi khalu tad adhyaropato14 bhavadbhir asyucyate kidrsarp. tat I ya sa dharmiiQiiip dharmati:i nama saiva tatsvariiparp. I atha keyarp. dharmliQiiip dharmata, dharmliQliip

svabhavaIkoyaip svabhava prakrtiIka ceyaip prakr yeyaipnyataI keyaip sunyata, nai~svabhavyarp. I kim idaip nai~svabhavyarp., tathata I keya~ tathata, tathlibhavo 'vikaritvaip sadaiva sthayita I sarvafa anutpada15 eva hy

agnyadinaip paranirapektvadakrtrimatvat sva-bhava ity ucyate II

13 TaiI

ude Jong [1978]; adhyaropiid Pras 15sarvaa anutpada de Jong [1978]; sarvadanutpiida Pras

dharmatasvarupasvabhavaprakrtinyatnaisvabhavyatathat

tathabhava

avikaritatva

sadaiva

sthayit

anutpada

dharmatasunyatataata)

MMKXVIII7

Pras

Pras 364.1214:yasmiid anutpannaniruddha ni-rvQamiva dharmatii dharmasvabhavo dharma-prakrtir vyavasiipitiitasmiin na taacittar pravartate I cittasyapravrttau ca kuto nimittadhyaroptadabhavatkuto vacaip pravrtti

dharmasvabhava

dharmaprakrti

anutpanna

aniruddha

r(Lankiivatiirasiitra16

16Pras

t

Pras 262.67:tatha I svabhavanutpttirp. sarp.dhaya mahamate maya sarvadharrila anutpanna ity ukta

iti vistaral) II

svabhavanut

sarp.dhaya

17

xJ

3.3 1

samaropa

18

Pras 264.6-7: anakyadharmasya srutikadesanii ca ka I sruyate desyate ciipi samropiid

anaksarah II

anak~adharma

samiiropa

3.4 MMK

LAS76.2-3 tenocyatenutpanna niJ:isvabhavIanutpttiqi saqidhaya mahamate niJ:isvabhlivliJ:i sarvasvabhlivliJ:i

17Pras Pras504.10: ya ca svabhlive[n]linutpattiJ:i sa siinyatli II

IK BodhicavatiirapaikiiBCAP365.9-10

XVIII 7 E

Pras 364.810:yadi cittasya kascid gocar syiittaakirp.cin nimittam adhyiiropya syiid viiciirp.

pratiIyadii tu citt yaviayaeviinupapannas tadii kva nimittiidhyiiropo yena viicppravrttil)

syiit II

nimitta

nirnitta

pravftti

nimitta

1J

1

3.5 1

Anatad asti na capi nii.sti svupataJ:t

svariipatas

svfipa

2

2

79

6

A MMKXXII11

Pras264.8-10

MMK XXII 11nyam iti na vaktavyam

asunyam iti va bhavet I ubhayaqi nobhayaqi ceti prjfiaptyarthaqitu kathyate //

19

pr aptyartham

20

MMKXXII11

natad asti na capi nasti svapataJ:i

MMKXXII 11d

Pras 444.3-6: kiqi tv anukte yathavadavasthitaqi

svabhavaqi pratipatta pratipattuqi na samartha iti I ato vayam apy aropato vyavaharasatya eva sthitva

vyavahararthaqi vineyajananurodhena sunyam ity

api brum asunyamity api sunyasunyam ity api naiva sunyaqi nasunyam ity api bruma

19 Pras446.15-17: tatra yathopavaf9itena nyayena yatha siinyatvadikaf!l catu~~ayaf!l prakftya sante ni~svabhavtathagate na saf!lbhavati I evaf!l saivata:slisvatlidikam api catu~iayam atra na saf!lbhavati I

MMKXXIII 1 MMKXVIII 8 MMKXVIII8: sarvaf!1 tathyaf!l na vtathyaf!ltathyarp catathyam eva ca I naivlitathyarp naiva tathyam etad buddhlinusasanam II

20 Pras

yathavadavasthita

svabhliva

aropa

( vyavaharasatya

yathavadavasthita-svabhava

l

A 1

1

4

A1

B

B Schayer[1931

[19381967]Ames [19821988

1988Ames[1982)

4.1 B

sa caiabhavanam anutpadatmak svabhavokiqicittvenabhavamatratvad asvabhiiva eveti lqtvli nasti bhavasvabhava iti vijfieyam //

Schayer [1931: 64]: Nun ist dieser, mit dem

Nicht-Entstehen identische (anutpadatmaka) sva-

bhtiva der bhtivas zugleich ein reines Nichtsein

(abhava-matra), und zwar in diesem Sinne, daB

er keine besondere (= unabhangige = an sich

seiende) Realitat ist (= im Sinne des Nicht-Irgend-

Etwas-Seins = akirricitvena [sic]). Deshalb ist der [absolute, monistische] svabhtiva eine Nega-

tion des [pluralistischen] svabhava, und in diesem

-80

Sinne muB auch unsereiese,daB der svabhiiva der bhiivas irreal ist, verstanden werden.

1938:585586

1967:276

Ames [1982: 170]: And that svabhava of entities, [which is] of the naof non-origination, is -be-

cause of being a mere non-entity, since it is noing at all -just non-svabhava.ierefore,it should be understood thereis no svabhiiva of entities.

1988:437

1988:255akirpcittvii [sic

iqicittvena

B1 1a-svabhava)212

(1akirpcittveniibhava-

miitratviid

Schayer

Ames

21asvabhiiva Bv. l

akicit)

abhiiva

2 Ames[1982

A

B

Ames [1982: 173]: Similarly, we may suppose

that the statement that svabhiiva exists is de-

signed here, as in the Madhyamakiivatlira, to dis-

pel any tendency to nihilistic negation (apaviida)

of things. The statement that there is no svabhiiva

is designed to counter the opposite tendency to

make the fact thingslack svabhiiva itself a

thing.

AmesJ

Ames

(positive qualityim-

plicit condition22

Ames [1982: 173174]:Thus the statement that

svabhiiva does not exist means that none of the

qualities of things can be their svabhiiva, since

things, and therefore all their qualities, are con-

tingent and dependent oil causes and conditions.

22 Ames [1982: 173]: To begin with, it seems to be implicit in what Candrakrrti has said that the svabhava of an entity is normally considered to be some positive quality, rather than the mere absence of a quality. Moreover, we haveex-plicit definition of svabhava as norcontingentand withotdependence on another.

6

... Thus the fact of the absence of svabhava satis-

fies the explicit part of the definition of svabhli.va !

However, it differs from such candidates for sva-

bhava as the heat of fire in two ways: (1) Be-

ing purely negative, it does not satisfy the implicit

condition that svabhava be a positive quality. (2) It

is not a quality of things, but a fact about qualities

of things, namely, that none of them are svabhli.va.

Ames

thequalities of things

J

(fact

(1

2

Ames

1 Ames

B

4.2 akiqicittva

xy

x

1

l

2 1

2

1

1

1

1J

B1

nastibhavasvabhav

B

1

s A,B

J

A,B

21

BCAP Bodhicaryli.vatli.rapjika (Praj karamati):Louis de la Vallee Poussin, ed. Bodhicaryli.-vatli.rapaiijikti.: Prajiiakaramti's Commentary to the Bodhicaryiivatli.ra of {:li.ntideva. Biblio-thecalndica983, 1031, 1090, 1126, 1139, 1305,

1399. Culcutta, 19011904.

LAS La.nkli.vatli.rasiitra: Bunyiu Nao,ed. The L kti.vatli.raSiitra. Kyoto:

The Otani University Press, 1923.

*LT *Lak~ar_iafa (Dharma grags): see Yonezawa [2006].

23

(abhlivaBhartrhari2006:48, fn.3

LOO

MMK Mulamadhyamakakiirikil (Nagarjuna): J.W.de Jong, ed. NagaunaMulamadhyamakakarikiifl. Adyar Library Series 109. Madras, 1977.

Pras Prasannapada (Candrakirti): Louis de la Val-lee Poussin, ed. Millamadhyamakakariksde Niigiirjuna avec la Prasannapadii Commentaire de Candrak'frti. BibliothcaBuddhica 4. St. Pe-tersburg, 19031913.

D Prasannapadii. (Candrakirti). Tibetan Translation. D3860.

Ames, William L.

1982The Notion of svabhiiva in theThought of C drakirtiJournalof Indian Philosophy 10: 161-177.

de Jong, J. W.

1978 Iranian Journal 20: 25-59, 217-252.

Schayer, Stanislaw

1931 Ausgewiihlte Kapitel aus der Prasannapadii (V, XVII, XIII, XIY, XV, XVI): Einleitung, Uber-setzung und Anmerkungen. w Krakowie: Nakladem PolskiAkaiUmiej~tnosci.

Tanji, Teruyoshi

2000On Samaropabingthe Relationship of the Buddhas Silence and His reaching In Wisdom, Compassion, and the Search for Un-derstanding, ed. b~ Jonathan A. Silk, 347-368. Honolulu: University of Hawaii Press.

Yonezawa, Yoshiyasu

2006Lalcyana!fkii: Sanskrit Notes on the Prasa-nnapada (3 Journal of Naritasan Institute

for Buddhist Studies 29: 135-163.

2006 VP3.3.61-64 1:

47-71

1986 19:4974

1938 556628

1988

1997 30:(47)-(67)

1992 Candrakirti 40-1:(114)-(116)

2001

1981 CandrakirtiJr 292:156157

1967

2 : 269286

1988

1979 r 27-2:252255

-83