バルトリハリ著『ヴァーキヤパディーヤ』「関係詳解章」（52-88）とディグナーガ著『三時の考察』の比較研究⑶=A Comparative Study of Bhartṛhari’s Chapter of “Saṃbandhasamuddeśa” (Verses 52-88) in the Vākyapadīya and Dignāga’s Traikālyaparīkṣā (3)
In verses 74-77 of the “Saṃbandhasamuddeśa” chapter of the Vākyapadīya, Bhartrhari discusses the negation of the relationship between existence and non-existence which is real and accepts the Buddhist theory of the absolute non-existence, probably that of the Sautrāntikas. Bhartrhari’s verses correspond with verses 20-23 of Dignāga’s Traikālyaparīkṣā. Both Bhartrhari, in verse 78, and Dignāga, in verse24, argue that there are no causes for non-existences whether, s effects, they occur or do not occur. According to Helārāja’s commentary, however, both Bhartrhari and Dignāga agree that, if “nonexistence” is the preceding status, then there is no previous status because a preceding status does not exist. And if “existence” is the preceding status, it is not to be called a “preceding” status, because the state of the preceding existence does not change and continues as it is in later status. These arguments are found in verse 79 of Bhartrhari’s “Saṃbandhasamuddeśa,” and also in verse 25 of Dignāga’s Traikālyaparīkṣā. Inverse 80, Bhartrhari maintains that there is clear ground for the linguistic expressions of “existence” and “non-existence.” In the following verse 81, Bhartrhari introduces the theory of the fictitious manifestation from the preceding status of “non-existence,” like the causal theory that causes do not contain effects in theṃIn verse 26, Dignāga also says that there is linguistic foundation for the expressions of “existence” and “non-existence.” In the following verse 27, Dignāga explains that the current manifestation of the preceding status of “existence” is a manifestation in transformational phenomena. Both Bhartrhari, in verse 82, and Dignāga, in verse 28, say that the conceptual linguistic activities are recognized as if they are the real objects of words (actual substances). And both also agree that the idea of “order” belongs to “existence” (Bhartrhari, verse 83, and Dignāga, verse 29). Both Bhartrhari in verse 84, and Dignāga in verse 30, say that there is no real difference between“existences”and“non-existences,” and between the “order” and the “simultaneity” of existences. In verse 87, Bhartrhri, and Dignāga in verse 31, both say that a single object can be settled on a foundation of either“existence”or“non-existence”depending of its ability and its existence diversifies through linguistic expressions. Dignāga, in verses 32 and 33, introduces the theory of the transformation of consciousness (vijñāna). Meanwhile, in the corresponding two verses, Bhartrhari applies the theory of fictitious manifestations as expansion from Brahman.
