究極的真理と世俗の真理 : ジュニャーナガルパの二真理説とチベットにおける思想的立場

Abstract

This paper has two objectives. The first one is to explain the ultimate truth and the relative truth as they are used by Jñānagarbha--who is said to have been active at the beginning of the 8th century--in his book Satyadvayavibhanga. The second objective aims at explaining to which Jñānagarbha actually belongs--Yogācāramadhyamaka (rNar 'byor spyod pa'i dbu ma pa), Sautrāntikamadhyamaka (mDo sde spyod pa'i dbu ma pa) or Lokapratītimadhyamaka ('Jig rten grags sde spyod pa'i dbu ma pa). 1.: Concerning ultimate truth, Jñānagarbha claims that two of them--namely unexpressive ultimate truth and expressive ultimate truth--are existing. The first of these two doesn't mainfest anything, is differentiated from the workings of concepts and the heart and is a truth one cannot talk about. The second one is logic or the things that are made definite by logic. It is also what is decided after the flawed other theories about the truth claimed by other people are examined by it. Actually, only the important ultimate truth is true ultimate truth-but since it cannot possibly be shown to other people, logic and things decided by it were established by Jñānagarbha. Three kinds of relative truths exist, while one of them is correct and the remaining two are flawed. According to Jñānagarbha, the true one has a characteristic of corresponding correctly to what appears. It is a mere thing, which happens depending on a cause, has the ability to produce effective action and is a matter which is explained by the All-Knowing Buddha. The two flawed relative truths are either conceptual or non-conceptual. The former is what is imagined as truth by other people. The latter is split in two different kinds. The first one is the double moon which is recognized by people with damaged sensual organs. The second one is water seen under a mirage. It is to note that these are not accepted as correct relative truths, although they correspond with apparitions. Nevertheless, the former cannot possibly be acknowledged by ordinary people while the latter has no ability to produce effective action. Among Jñānagarbha's two truths, logic is the most important thing. It is named ultimate truth, because it corresponds with unexpressive truth. On the other hand, it is also named relative truth, because it appears and works following the principle of language, which departs from the definition of unexpressive truth. Therefore the logic cannot belong to the two truths and it has the double meanings of ultimate truth and relative truth. 2.: According to Tibetan doxsography (grub mtha'), Jñānagarbha belonged to several groups-- Yogācāramadhyamaka, Sautrāntikamadhyamaka and Lokapratītimadhyamaka. The reason why Tsong kha pa thought him to belong to Sautrāntikamadhyamaka is unclear. One possible reason is the fact that Jñānagarbha's thinking resembles that of Bhaviveka, who is associated with Sautrāntikamadhyamaka. dBus pa blo gsal assumed that Jñānagarbha actually belongs to Lokapratītimadhyamaka, because the expression “Relative truth corresponds to appearances, so it must not be analyzed” is to be found in the Satyadvayavibhan ga. On the other hand, whether modern scholars see Jñānagarbha as belonging to “Yogācāramadhyamaka” depends on whether he admits that self-cognition belongs to relative truth or not. We can find evidence for both in the Satyadvayavibhanga. But Dar ma bkra shis comments that Jñānagarbha explained the two truths to two types of people--scholars and ordinary people. According to his comments, Jñānagarbha uses the word “self-cognition” only when he is talking to scholars, while he doesn't use it for his explanations addressed to ordinary people.

In conclusion, we should not classify him as belonging to a specific sect, only because he used various expressions depending on his audience. If we do so, we cannot grasp the true meaning of his two truths. But if it should be absolutely necessary to make a definite statement, we should see him as belonging to Lokapratītimadhyamaka, since it is understandable to all people.