寂護與蓮華戒的唯識立場：以《攝真實論疏》（Tattvasaṃgrahapañjikā）〈考察外部對象品〉（Bahirarthaparīkṣā）對妙護（Śubhagupta）的回應為線索=A Study on the Consciousness-only Doctrine of Śāntarakṣita and Kamalaśīla: With Focus on Their Refutations to Śubhagupta in the Bahirarthaparīkṣā of Tattvasaṃgrahapañjikā
In the current paper, I have discussed some arguments between Śāntarakṣita-Kamalaśīla and Śubhagupta in the Chapter 23 (Bahirarthaparīkṣā) of Tattvasaṃgrahapañjikā in order to find out the main point of view of consciousness-only theory held by Śāntarakṣita and Kamalaśīla. In these debates, Śāntarakṣita and Kamalaśīla have never advocated the theory that a cognition arises with a form (sākārajñānavāda). However, this does not mean that they can be simply labeled as advocators of the cognition without any form (nirākārajñānavāda). In fact, they claim that the cognition is non-dual and it is self-cognizing without subjective and objective aspects. The cognition cognizes itself just like a light illuminates itself. It does not grasp any object outside itself. The illumination is the determinate nature (paricchedarūpa) of the cognition. According to this basic idea, Śāntarakṣita and Kamalaśīla criticize Śubhagupta’s realism. They argue that the blue form and the cognition of the blue form are definitely perceived together (sahopalambhaniyama). They are not separated from each other. The cognition of the blue form is not a cognition that realizes the object aspect, but a cognition that realizes itself. Thus, the cognition itself does not rely on any causality such as the relationship between the grasping and grasped aspects. It cognizes neither the external object nor the internal object. Ultimately, the cognition is without any object-support (nirālambana).
