圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
|ページ||51 - 86|
|出版者||圓光佛學研究所=Yuan Kuang Buddhist College|
|出版地||桃園縣, 臺灣 [Taoyuean hsien, Taiwan]|
|キーワード||大智度論; 龍樹=龍樹=Nagarjuna=kLu-sgrub; 大空; 無始空; 十八空; 二諦; 中論|
|抄録||"Great `Sunyata` "explores the limitation of space，while "Beginning-less `Sunyata` "inquires the beginning of time. In the `Mahaprajnaparamita-sastra` (hereafter referred to as "MPS")，these two `Sunyata` are the fifth and the tenth respectively explained in its discourse on "Eighteen `Sunyata` ". As there is a close link between time and space, this paper treats these two `sunyata` at the same time.|
Scholars of Mahayana and Theravada Buddhism hold quite different views on the connotation of "Great `Sunyata` ". The Theravada tradition uses " `Sunyata` of Dharma" to mean "Great `Sunyata` ", while the Mahayana tradition uses "`Sunyata` of ten Directions" to define it. In respect of reasoning, Nagarjuna elucidated the "`Sunyata` of Ten Diractions" based on the two truths; one the hand he confirmed the relative reality of Dependent Origination of space on the level of "Mundane Truth"，while on the other hand he pointed out the non-self nature of space on the level of "Supramundane Truth".
As regards to the reasoning of "Great `Sunyata` "，apart from the materials in "MPS"
itself，the Chapter of Contemplation on Six kinds in `Mulamadhyamada-karika` has further important
elucidation. `Mulamadhyamada-karika`，through the discussion on the forms of recognition from the angle of "the dharma of forms and identifiable forms"，elucidates in depth the Dependent Origination and the non-self nature of space. This certainly has tremendous value in the overall exposition of `Sunyata`.
The connotaion of "Beginning-less `Sunyata` " aims mainly to clarify the Buddhist stance on the beginning of time. The two views of "Time has a beginning" and "Time has no beginning" once continued to confront each other in the history of thoughts. When elucidating "Beginning-less `Sunyata` "，`Nagarjuna` emphatically dealt with the inherent conflicting nature between the two ideas of "having a beginning" and "having no beginning"，and the psychological problem of a cosmogony posed in this inherent conflicting nature. At the same time `Nagajuna` introduced the idea of "remedical siddhanta" to explain why Buddha tended to stress more on the "Beginning-less" in the `sutras`.
The Chapter of Contemplation on Reality in `Mulamadhyamada-karika` also has a meticulous exposition on "Beginning-less `Sunyata` ". This paper quotes it for references.
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