ȶϛΡϜၿȷᏱᇴࣻᜱᏳ྆܉ޠၜមໍၰ
пդݳ၍Ңڽзࣩޠӓ८ᄃࣻ
ӶࡧޠᏳЖ࣐ၜមጤસ
∗ጿ݃
∗ᄣ! ्
ҐНၑშп၍Ңڽзࣩޠӓ८ᄃࣻӶࡧޠᏳЖ࣐ၜមጤસȂ វ݃դݳȶϛΡϜၿȷᏱᇴңп࡛ᄻޠᜱᗥ྆܉ȂєࢃϛΡȃϜၿȃ ߩשȃณளȃҢྟȃጣକȃޫܓȂՅٳڏᏳձңޠ྆܉Ȃڐཏ ోޠၜមໍၰΚစ҉ȂӶ௷ଷᢏ܉ଝޠஆᙄαȂϛ༊Ѡᙥп౪၍ դݳпȶϛΡϜၿȷ࣐ዀቿܛ्ᄕᡘᏱᇴޠஆҐࡧРଭᇅᄃ፻Ԡ ፹ȂՅйӶࡧ݃ᐸޠഃΚᘉᐾίȂᗚѠᙥп៊ӶҢڽзࣩޠᄃࣻ τȄ ڨࣻᄈ྆܉ޠኈȂΡϸԓޠܗΡ྄ϾޠࡧםᄙܗᢏᘉȂӶ СளᇮّȃলᏱࡧᒲȃۡఁ፤ᇴȂϛ༊ณЍϛΤȂࣦՎԟϑᢒ൹Ԛࡧ ܗᢏᘉޠஆҐ๗ᄻȂৡܿೞຝ࣐౪ܛ࿌ดȂՅᜳпញᄇȂйᜳп ∗ ጿ݃ȂᇄᢋτᏱলᏱقఁ௳Ȅ ጉȈ95 Ԓ 8 У 7 СȇঔॐȈ95 Ԓ 10 У 12 Сȇ௦ڨёีȈ95 Ԓ 10 У 14 СȄ ∗ ҐНߒጉȂӶ 2006 Ԓ 5 У 27 СȂпȲϛΡϜၿȈϹӪҢڽзࣩޠӓ८ᄃࣻӶࡧޠᏳӪȳȂ ึߓܼᇄᢋτᏱলᏱقлᒳޠȶդఁলᏱޠ࡛ᄻᏱःଇཽȷȂࡤစτൾঔՅԚ౫ጉȄ์ དᗃःଇཽαዦ੩ޠණୱᇅ࡛ឋȂη्དᗃȮᇄᢋτᏱলᏱ፤ຠȯڎ՞ୢӫቸࢦಡЗޠ ࡿҔڸີޠཏُȂᄈҐНޠঔȂֆઊًӼȄҤȄпᔯࢦйඵతΡϸԓޠࡧםᄙՅକঢ়ޠϛΡϜၿȂڐஆҐ྆ ܉ᇅஆҐឋᚡϛဤߺȂϛ፤ӶলᏱܗۡఁȂഎණя഻ԓޠ ݳȂΚР८Ȃණٽᑀ੬ޠಂӏȂஆҐޠ๗ᄻȂᔯຝলᏱܗۡఁޠ൹ ΤܤԓȂѫΚР८Ȃη៧яলᏱܗۡఁѠпٗޠܗ೩ђڔȃ ᄲȃܗߞሊޠၿၰȄ ҐНഷл्ޠӉଡ଼ȂӶܼ၍݃ȶ࣐ϨቅҢڽзࣩࣽԚϛΡϜ ၿȷȂȶԄեࣽԚϛΡϜၿȷȂпІȶࣽԚࡪኻޠϛΡϜၿȷȄஆܼпႁ ԚΚقӗޠӉଡ଼࣐२ȂःفРݳޠϏձ्֊ဤӶ྆܉ޠᚅఽȂឋ ᚡޠ၍ݚȂཏోޠវ݃ȂпІ౪ၰޠചȄ Ӷ፤ख़࢝ᄻޠԋ௷ȂҦ።ϛΡϜၿڸӓ८ᄃ࣐ࣻۡఁলᏱܗҢ ڽলᏱ྄൳഻ཏޠஆҐ྆܉ΤКȂӒᜱᗥ྆܉ޠࣩᇴڸᚅఽȂЏڐ ୣրܼΡϰлဏȃΚϰлဏȃڸӼϰлဏȂѐᡘϛΡϜၿޠߩᄃᡞᢏ ܉пІҐඵతΡϸԓޠࡧםᄙȄ௦ίٿȂΚР८Ȃᗘռቌޠ ༻௦ܗஸߺޠңȇѫΚР८ȂଷΠ።пդఁစڑཿঔྱޠစᡜ ࣐ၜមܛٸᐄޠᆪପറȂᗚ੬րវ݃ࡧޠӼ२Ӫ࡚ϟఃȂϛ༊ ᡲၜមϏձޠΩၷԥᐡཽిᅎᅿयึදяٿȂηܫদᛰӵථұ ᄃࣻޠΚւᏣȄ ҐНлཇޠഌϸȂࡹྲߩשȃณளȃҢྟȃጣକȃޫܓȃϜၿޠ זȂٳഎդఁলᏱ྄ڏ੬ՔޠஆҐ྆܉Ȃ՜ഀԚӔᄻޠлໆȂ บԄΚقӗᏳޠ྆܉Ȃஆ።Ӷܼܷ၍СளᇮّޠᄜңܛोҢޠᎎ ጷȃ४ۢȃܗࡍഗȂєࢃᄈຬϾȃٲޑϾȃঐᡞϾȃѵ෧ϾȃୣրϾȃ ྆܉Ͼ๊ୱᚡȂՅҦᖄೲޠڦӪΚ៛ՅΤȂཧପӱጣҢྟᡑϾޠຝ ِȂҢڽзࣩޠᄃࣻȂΚቺέΚቺථٿȄӶΚഀ՜ҦஆҐ྆ ܉௦៊ၽձޠໍโȂΚූ௦ΚූȂีӪ᠈৬ޠȂҔԂϛΡϜၿȂ Ҽ֊Ȃܷ၍ࣻᄈ྆܉ޠୣրϾȂୣրϾޠᄈࡒᇅᾎ⇚௴ՅяȂ་ ӓΩ҉ጣҢጣྟޠ௦ഀᕘȂໍՅᗎӪញਃڸᅆȄसпդఁ၍ ၿଽཇစڑޠȮߢ֥စȯ࣐ٸᐄȂϛാݜᖟޠစᜍӶӶᡘұȂϛΡϜ ၿᙥҦߩᄃᡞᢏ܉ȂঐᡞޠഗᚈᕖூមܺȂٯйᙥҦߩΡϸԓޠࡧ
םᄙȂڻ᎐ᜟࣩޠࡍഗூژមܺȂпԄម२॓ޠ࠽ᄙȂЗณਡ ӵᏳӪᖄೲޠӱጣҢྟޠᡑϾϟࢻȂҢڽзࣩޠᄃࣻ൸ኻΚΚᗆᡘ ՅяȄ
Interpretative Approach to Navigating Concepts
Concerning the Doctrine of Nondual Middle Way
Maneuver into Buddhist Approach to Unfoldong
Thorough Reality of the Life World
Yao-Ming Tsai
*Abstract
The purpose of this paper is to present Nondual Middle Way as guidance in ways of navigating to unfold Thorough Reality of the Life World, and to explain the intent and rationale of Nondual Middle Way in Buddhist doctrine.
With expediency and prevalence of comparison and contrast, dichotomous ways of thinking and viewpoints have not only taken root in philosophical thinking and religious discourses, but have also been absorbed into the basic structure of everyday life, and are easily taken for granted and thus hard to detect or throw away. With its uniqueness of basic concepts and basic issues, Nondual Middle Way, originating from the inclination to spot and drop dichotomous ways of thinking, offers a creative point of view for both philosophy and religion. This unusual way of thinking is able to provide an extraordinary viewpoint to inspect the basic structures of philosophy and religion, and thus point out a way that might lead to further and deeper discussion in both fields.
The undertaking of this paper is to answer the following questionsȈ “Why should we view the life world as Nondual Middle Way?”, “How can we view it as Nondual Middle Way?”, and “As what kind of Nondual Middle Way should we view it?” In order to answer the series of questions, the major methods
employed in this paper focus on differentiating concepts, analyzing issues, elucidating connotation, and constructing argument.
Concerning the configuration of discourses, this paper firstly define and make clear major concepts by emphasizing that Nondual Middle Way and Thorough Reality are very innovative basic concepts for philosophy of religion and philosophy of life. In order to emphasize the idea of non-substantiality and to drop dichotomous ways of thinking from the very beginning, Nondual Middle Way is distinguished from dualism, monism, and pluralism. Then this paper seeks to exclude easy borrowings and rough copies of ideas. In addition, experience of practicing Buddhist teachings as a profession in accordance with related scriptures is also taken seriously as a reference for interpretation. Moreover, for the sake of making a more pertinent interpretation and to reveal Thorough Reality layer by layer, great emphasis is put on the explanation of methods of unlocking multi-faceted ways of thinking.
The main subject matter of this paper is composed in sequence of concepts such as not-self, impermanence, birth and death, dependent arising (dependent origination), emptiness, and middle way. These distinctive concepts in Buddhist philosophy collectively form an axis that is set to remove shades, limits, and seals, such as problems of objectification, reification, individualization, demarcation, discrimination, and conceptualization, which derive from the daily language that are commonly used. From the point of view of conditioned arising and ceasing, the Thorough Reality of the life world is revealed layer by layer. And it is precisely Nondual Middle Way that pushes these basic concepts rolling, settles problems of comparison and contrast, breaks free from the tension and limitation of discrimination, makes a breakthrough in a series of conditioned arising and ceasing, and leads to Enlightenment and NirvƗ a in the end. Various examples in the Ɩgama Snjtras show that the idea of non-substantiality helps to free Nondual Middle Way from seals of individualization, and by non-dichotomous ways of thinking, borders around Nondual Middle Way are removed. Nondual Middle Way is thus able to approach the variations of causal conditions, and the Thorough Reality of the life world is thus unfolded.
Keywords: non-duality, Middle Way, Thorough Reality, reality, philosophy of life
ȶϛΡϜၿȷᏱᇴࣻᜱᏳ྆܉ޠၜមໍၰ
пդݳ၍Ңڽзࣩޠӓ८ᄃࣻ
ӶࡧޠᏳЖ࣐ၜមጤસ
ጿ݃
Κȃᆲ፤
ҐНၑშп၍Ңڽзࣩޠӓ८ᄃࣻӶࡧޠᏳЖ࣐лໆȂវ݃դ ݳϛΡϜၿϟᇴޠԠ፹ᇅ౪ၰȄդݳޠϛΡϜၿϟᇴȂ࿌ดϛ४ܼҢڽ зࣩޠጓ൝ȂดՅ൸စڑӶᜱϹȃঔྱȃᇅᗀᇴϟܛІȂδпޑ፵ܗ ᐡఢР८ޠᇮມٿߓႁޠȂංоഎϑાΤ࣐ܗᙾඳԚҢڽзࣩޠᄻԚ् ܗࣁᕘȂӱԫпҢڽзࣩ࣐ଇ፤ϛΡϜၿϟᇴᎍңޠጓ൝ȂᔗѠ ຝ࣐ԥܛᐄޠݳȄ ൸ҢڽзࣩՅ፤ȂԄݏѬؒӶΚૢз྄ڐԥ४ޠစᡜስႇࣁȂ ٯйӓ௦ڨΚঐέΚঐޠঐր྆܉ȃҔЇ྆܉ȃܗᄈୌख़Ѱᄈᇰޤܗ ࡧདྷޠ༮ആܗښȂࠍϛΡϜၿϟᇴංоరณңݢޠᎸӵȄดՅȂԄݏ ΩؒҐऐખΚૢз྄ڐԥ४ޠစᡜስȂٯйϛሇܿ௦ڨࢌۢ྆ ܉ܗख़ѰȞstatementȟޠ༮ആܗښȂࠍϛֺლၑϛΡϜၿޠࡧᏳЖȂ ดࡤᄇࣽԥϨቅϛӤޠਞݏȄҦܼϛΡϜၿϟᇴӶߓቺᗚӊᒧ྆܉ᇅख़ѰȂᡘดӵȂԄᜱᗥ྆܉ᇅख़ѰᗚпԬݗݗޠРԓೞᇰۢܗڦȂ пНڦဏȂ৽ܑᜳռᓹ఼֩᠐ϟொȂޫΚτஃᗀϛΡϜၿࠔፚϛαϛ ΡηณᜱоϜၿဏ౪ޠၘᇮȄ1ԥᠧܼԫȂლၑ҉ՎЎΡР८ޠህֆ௪ ࢋȂܗ೩ѠึදᙾໍޠձңȄΚР८Ȃᢏِ࡚ࣽ።ᐍȂପӬࡧޠ ᏳЖȂໍՅᎾ༁ڸᚭ྆܉ᇅख़ѰȂٯйᗠᡷяܗණྱяΚቺέΚቺѠ ᄕᡘϛΡϜၿޠཏోȄѫΚР८Ȃᓎᢏِ࡚ࣽޠ።ᐍȂϛӕڿԉΚૢ зᡘቋϾйፗ੮ޠзࣩᢏȂᙾ࣐၍Ңڽзࣩޠӓ८ᄃࣻȂη൸ ಂӏϹӪйථұҢڽзࣩޠᄃࣻϟӼ२Ӫ࡚Ȟܗᆏᆱ࡚ȟȂٯйयΩܼ ҉ΚΚӪ࡚ޠᕘܗࢳဤȄпαΡР८ޠህֆ௪ࢋঐր҉Ȃ֊Ѡ ߒؐᄻԚҐНޠлᚡȇΚّпጷϟȂ።ᐍࡧޠᏳӪȂᎾ༁ϛΡϜၿϟ ᇴޠᜱᗥ྆܉ᇅख़ѰȂϹӪйථұҢڽзࣩޠᄃࣻȂϛ༊ΩܷؒଷҦҔ Ї྆܉ΚಣέΚಣє၇ޠᢌȂՅйϛΡϜၿϟᇴޠԠ፹ூпᄕᡘȂڐ ౪ၰҼӱՅചᇅវ݃ٿȄ ϛΡϜၿᗷดϛُூԄ David Loy ܛّ࣐ٴࢹޠলᏱᇅۡఁࡧདྷഷ २्ޠΚঐ྆܉ȂՎЎڐࣻ࿌โ࡚ޠ२्ܓȂᔗ၏ШஸဋᅹޠȄ2Ԅݏ ༊൸դݳՅ፤ȂϛΡϜၿϛ༊Ѡ࿌ԚդݳޠΚዀଅȂՅй݃Ҫұդ ݳ൸Ңڽзࣩߩளᑀ੬ޠᢏᘉȄ ҐНഷл्ޠӉଡ଼ȂӶܼ၍݃ȶ࣐ϨቅҢڽзࣩࣽԚϛΡϜၿȷȂ ȶԄեࣽԚϛΡϜၿȷȂпІȶࣽԚࡪኻޠϛΡϜၿȷȄஆܼпႁԚΚ قӗޠӉଡ଼࣐२ȂःفРݳޠϏձ्Ȃ֊ဤӶ྆܉ޠᚅఽȂឋᚡޠ၍ 1 ȶᓎّڦဏȷܗȶԄّڦဏȷ࣐ȮΤྊթစȯଇ፤ޠ፟ᚡϟΚȂ፝ᎨȈȮτॹΤྊթစȯȂ ভȆᄃοᜳߡȞĝik ƗnandaȟណȂT. 672, vol. 16 ȞࡿȶτҔᙡȷಒ 672 စȂӶȶτҔᙡȷ ಒ 16 ьȟ, pp. 589b, 610a-c, 615c.
2
ȶӶٴࢹޠলᏱޠڸۡఁޠࡧདྷ࿌ϜȂءԥӉե྆܉ЩϛΡٿூ२्Ȃܗڐཏࡧٿூ ીݣȄȷȞDavid Loy, Nonduality: A Study in Comparative Philosophy, New York: Humanity Books, 1998, p. 17.ȟ
ݚȂཏోޠវ݃ȂпІ౪ၰޠചȄҦܼٯߩໍӉեޠЩၷःفȂΚ Ҏਗ਼Іࣻᜱޠ྆܉ȃ፤ᇴȃܗлȂᏒѠЎᇅ੬ۢলᏱঢ়ܗলᏱ౪ ፤ޠȂпռᚕ፤ख़лໆȂΩؒױ२ЗᘜӶᜱᗥ྆܉ӶࡧޠᏳЖȂ ᙥп҉ϛΡϜၿӶ၍Ңڽзࣩޠӓ८ᄃࣻᑀ੬ޠ౪ၰȄ ࣐ؒဏ౪ޠഀೲȂଷΠרଷԬݗݗޤᜌޠஃऄȂᗚூᗘռӶٸᐄޠ НᝧടΤЋᅴޠӵؐȄӱԫȂҐНޠଇ፤ȂΚР८ȂпդఁτӼޠ စڑ࣐ࡤࣾȂচІܼȮϜ፤ȯȃȮτහ࡚፤ȯȂᡘұϛΡϜၿϟᇴԥڐಁӼ դڑኅހޠМእȇѫΚР८ȂӶЖᜍαȂࠍпȮߢ֥စȯ࣐τۡȂԫΞ ϛΡϜၿϟᇴӶդڑޠ൩ஆȄڨ४ܼൾȂҭࠊᜳпᄈܛٸᐄޠդڑഃ ΚһхНᝧР८ޠ्Ȃႉ፤ໍНᝧᏱޠ౪ȄӕȂҦܼҐНयΩ ܼ҉ϛΡϜၿӶ၍Ңڽзࣩޠӓ८ᄃࣻᑀ੬ޠ౪ၰȂՎܼܛٸᐄޠ դڑӶϛΡϜၿϟᇴޠৰܗึȂࠍϑณཷІȄ Ӷ፤ख़࢝ᄻޠԋ௷ȂಒΚȂᆲ፤ȂҦःفлᚡޠ֖౫ȂഃΚһх ӓ्ȄಒΡȂԛᆨϛΡȃϜၿȃӓ८ᄃࣻȂ൸ٳᜱᗥ྆܉Ȃໍ Ԇ८ཏࡧޠ၍ݚȃࣩᇴȃڸᚅఽޠϏձȄಒήȂࡹྲΡϰлဏȃΚ ϰлဏȃӼϰлဏޠזȂഃΚழяڸϛΡϜၿϟᇴѠםԚᄈྲਞݏޠ ࣻᜱ፤ᇴȂᙥпםԚৰր྆܉Ӷᄈྲޠ౪၍ਞݏȄಒѳȂ൸դఁစڑȂ пߟңມᇅߟစᡜޠପӬȂпІпࡧޠӼ२Ӫ࡚ϟఃȂ࣐ ಂᘉڸၜមٸᐄȂϛΡϜၿϟᇴޠᏳΤȂႲ࣐ၰޠϏձȄಒϥȂ пഀೲޠКݳழяߩשȃณளȃҢྟȃጣକȃޫܓȂ൸ٳڸϛΡϜၿ Ӕޠ྆܉ȂഃΚវ݃Ӷ௷ଷᎎጷᇅථұᄃࣻޠձңȂᙥпםԚӔޠ ྆܉ӶМእαޠ౪၍ਞݏȄಒϳȂНᝧٸᐄϜӶȮߢ֥စȯȂ፤ݚ ϛΡϜၿ࣐ΚঐᏳ྆܉ȂԄեഃؐථұҢڽзࣩޠᄃࣻȄഷࡤȂ๗ ፤ᇅగȄ
ΡȃϛΡȃϜၿȃӓ८ᄃࣻȈᜱᗥ྆܉ߒΤߟ
ҐНଇ፤ޠᜱᗥ྆܉Ȃॷ्ޠ࣐ȶϛΡϜၿȷȄՎܼϛΡϜၿȂࠍೞ ౪၍࣐၍Ңڽзࣩޠȶӓ८ᄃࣻȷȞthorough realityȟӶࡧᏳЖޠ೪ ۢȄӶлཇޠ፤ख़ϟࠊȂԥ्҇Ӓ൸ٳᜱᗥ྆܉เђ၍ݚȃࣩᇴȃ ڸᚅఽȂࠍඏᓟίџȂৡܿࢻܼ྆܉ెܗՍᇴՍၘΞՎϛޤܛ ϢޠᄓȄ3ȞΚȟϛΡ
൸Ԇ८ٿࣽȂϛΡȞa-dvaya / non-dualityȟȂཏࡿณܛᒞȶΡȷȂܗᄈ ȶΡȷᇴȶϛȷȄՎܼܛᒞޠȶΡȷȂՎЎѠңٿߓႁԄίޠѳቺཏࡧȈȞ1ȟ ࣐ҭϟΚޠȶΡȷȞtwoȟȇȞ2ȟҦҭޠȶΡȷȂ۾ի࣐ӉեӶᇰޤܛ ໍޠȶΡϸȷȞdichotomyȟܗȶϸրȞϸȃୣϸȃୣրȟȷȞdistinction or discriminationȟȇȞ3ȟҦΡϸܗϸրȂ۾ի࣐ᄃᡞαޠϸႥȂՅԚ ࣐ȶΡϰܓȞᄈୌܓȟȷȞdualityȟܗȶᄈҴȷȞoppositionȟȇ4Ȟ4ȟ௵ң ΡϰܓޠܗᄈҴܓޠࡧڦӪȂпՎܼԚ࣐ȶΡϰлဏȷȞdualismȟȄ 3 ࿌ࠊդᏱࣩۊ੬ޠ౫ຬϟΚȂӶܼᄈϜᢏᏱࣃޠᐤѭڸНᝧޠϮಞᇅःفȂѠᒞภ౧ᅗ ҭȂկᄈϜᢏܗϜၿ࣐ۡఁᏱޠܗলᏱޠஆҐ྆܉ȂࣻᄈнୱࢼȄپԄȂഷߗяޏ ޠߗΚξॳޠȮդఁԼऌӓਫȯȞRobert E. Buswell, Jr. (ed.), Encyclopedia of Buddhism, New York: Macmillan Reference USA, 2004ȟȂпࣻ࿌ѠᢏޠൾϮಞϜᢏᏱࣃȂկϜᢏܗϜၿ Ϩቅኻޠ྆܉ȂࠔංоԆґණȄԫѵȂ҂ώᄕȃ㦸ύΚȃାޣၿȞጢȟȂȮᗀ৵Ȇ τॹդఁ 7ȈϜᢏࡧདྷȯȞݎٶȈࢍऎަȂ1982 ԒȟȂᐍҐ፤НӶஆҐ྆܉ޠ౪Ȃංо р፞ᚔԄȄ 4 ܛᒞᄃᡞȞsubstanceȟȂԆྜޠཏࡧ࣐ӶۼίયܗМእȇᙾԚলᏱ྆܉ȂЏڐᇮມ ޠܫຬཏోٿࡧՄȂл्ޠཏࡧ࣐ڏԥᑀҴޠȃࡰளޠԇӶϟ੬ܓȂӱՅϛ҇ٸᒧڐѻٲ ޑܗӈ࣐ၸᡞٿМእȂҐٙ൸ᑀՍԇӶȂΞಒΚזޠԇӶȄࣻᄈӵȂಒΡזޠԇ ӶȂࠍڏԥٸߤޠܗߤ឵ޠ੬ܓȂєࢃ឵ܓȞattributeȟȃܛԥޑȞpropertyȟȃᜱ߾ȞrelationȟȄ пᄃᡞ࣐ਰЗ྆܉ȂΚР८ȂᄃӶଋӶᄃᡞȂѫΚР८Ȃп࣐ஆᙄܗҐ፵ϟᄃᡞȂ ၍មзࣩϟ౫ຬȂ֊Ԛ࣐ᄃᡞлဏȞsubstantialismȟȄԄίਫȂпᄃᡞ྆܉࣐ଇޠᄈຬȂ ోᇑলᏱѭژ࿌хᕘᙔԫΚ྆܉ޠލȂᔯຝޠฑᘉȂࠍӶܼঐրᄃᡞޠҐ፵ᇅԇӶȈJoshuaഇႇԄαޠѳቺཏࡧȂӕӲႇᓟٿࢦਰȂϛΡԚΚᇴມܗࡧ ᏳЖޠዀଅȂڐձңܗңཏѠഃΚᒲ݃ԄίȈȞ1ȟᔗ၏ϛӶҭޠ ቺԪ࣐ۢҭϟΚޠȶΡȷȂܗлѫѵԇӶΚঐѪȶϛΡȷޠ ҭȇȞ2ȟණяϛΡȂңпᝓੀᔯຝΡϸܗϸրӶᇰޤႇโޠٸᐄȃโ זᇅਞΩȇȞ3ȟңпඵతΡϰܓܗᄃᡞαޠᄈҴȇȞ4ȟңпܣҍΡϰл ဏȄᙐّϟȂାᖟϛΡԫΚ྆܉ȂѠٿᔯຝಭп࣐ளޠΡϸܗϸրȂ ໍՅܣҍΡϰܓܗΡϰлဏϟлȄ5
ȞΡȟϜၿ
Ҧܼҭࠊл्ӶΤߟޠЖϮȂӱԫਗ਼Іޠᜱᗥ྆܉ȂߒؐѬܺӶ Ԇ८ޠཏࡧڸߓ౫ޠםԓȄ൸Ԇ८ٿࣽȂϜၿȞmadhyama-pratipad; madhyamƗ pratipad / middle
way or middle pathȟȂཏࡿϜޠၿၰȄॷӒȂϜΞୣրܼΡᆓܗΡᜟ
ՅூڐӫᆏȄԄݏᐄజНȂҦߓႁȶϜޠȷȞmadhya / middleȟםৡ ມȂђαѠңпߓႁഷା઼ཏࡧޠ௦ॲ ɯma, ՅԚȶഷ࣐Ϝޠȷ Ȟmadhyama / middlemostȟȄ6ܛᒞȶഷ࣐ϜޠȷȂٯߩᓘᄙޠܗڿۢޠ ϜᘉܗϜ՞ဋȂԂΚίφߓ८൸ѠሇܿೞӶК၈ȂՅࡼ៊ ϛᘟӵᚕΡᆓȂ܂ᚕΡᆓޠРӪȂη൸܂ܛᒞϜޠРӪȂп ᄙޠܗߩڿۢޠРԓȂΚޣ්ഷା઼ᗛໍȇϛႇಭᄜαȂτഎءԥױഷ ା઼ޠᇮཏܺӶѵߓȂᗚѬᆏձȶϜޠȷȄڐԪȂၿၰϟӫᆏȂΚР
Hoffman, Gary S. Rosenkrantz, SubstanceȈ Its Nature and Existence, LondonȈ Routledge, 1997.
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ԥᜱϛΡԫΚ྆܉ޠཏࡧȂѠᎨȈጿ݃ȂȲȮߢ֥စȯڸȮᇴณ࠲ᆏစȯޠϛΡݳߟߒ ȳȂȮդᏱःفϜЗᏱൣȯಒ 7 Ȟ2002 ԒȟȂॳ 4-5.ԫѵȂDavid Loy ȞNonduality: A Study in Comparative Philosophy, New York: Humanity Books, 1998, pp. 17-37ȟϛΡϸԚԄίήτ ڸήཏࡧȂҼѠՄȈۢΡϰлဏޠࡧȃзࣩϟߩӼϰܓȃлᡞᇅࡋᡞϟณৰրȄ
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ᎨȈDavid Seyfort Ruegg, The Literature of the Madhyamaka School of Philosophy in India, Wiesbaden: Otto Harrassowitz, 1981, p. 1.
८ȂୣրܼӶ࢛Κᘉܗ࢛ΚঐӵРՅךԚᅘȃടဤȃ҉๗ȃܗԬऩ ӤޠםȇѫΚР८ȂࠍѠѐᡘໍޠၰഋȄӬՅᢏϟȂϜޠၿၰȂ ܗഷ࣐ϜޠၿၰȂٯߩϮܼϨቅڸϨቅϟޠၿၰȂڐᄃཏࡿᚕΡ ᆓȂՅٗяٿޠϛᘟໍޠၿၰȄ ൸ߓ౫םԓٿࣽȂϜၿளߓ౫࣐ΚಣέΚಣޠϛΡȂҼ֊Ȃ௷ଷ ܗᚕ྆܉ߓ८םԚޠࣻᄈȃᄈҴȃܗᄈЇȄՎܼΚಣέΚಣޠϛΡȂ ݃ጃޠҭȂȮૢसݱᛴᇚӼЗစȯޠȶϛҢȅϛྟȂϛ࠲ȅϛȂϛቩȅ ϛȷȂȮϜ፤ȯޠȶϛҢȅϛྟȂϛளȅϛᘟȂϛΚȅϛȂϛٿȅϛ яȷȂഎѠ࣐ၷ࣐ܛޤޠپұȄײ्ّϟȂΚಣέΚಣޠࣻᄈ྆܉Ȃ စҦ྆܉ߓ८ޠࣻᄈȂᄈР௱ژᄈҴܗᄈЇޠΚᜟȂࠔӶӤਣηϐ РܝژڸᄈРᄈҴܗᄈЇޠѫΚᜟȂ๗ݏӔӤᄻԚөᐄΚᜟޠᄈࡒ ८ȂԫϟᒞȶΡȷȄܛᒞȶϛΡȷȂЏڐпȮߢ֥စȯ࣐ٸᐄȂٯϛᚪ ᕔԓӵયӶܗၾٗΡᜟଳᕋޠϜȂՅࢌϛടဤΡᜟȂйᚕΡᜟȂ Յ៧яѠ҉ӱጣҢྟᡑϾϟࢻޠၿၰȇڐߓख़ޠੀԓȂഷளُޠȂ ൸ȶᚕܼΡᜟȂᇴܼϜၿȂܛᒞȈԫԥȦณȧࢉ܅ԥȦณȧȂԫҢȦྟȧ ࢉ܅ҢȦྟȧȄȷȄ7ԥᠧܼԫȂդݳޠϜၿȂϛᔗగНҢဏᇴԚӶΡঐ ྄ᆓϟяΚঐϛܼӉΚ྄ᆓޠϜᘉܗϜጤȄ8ඳّϟȂٯϛ Ӷ௦ڨΡᜟޠࠊණίȂᒶᐆڸΡᜟӤኻቺ८йϮܼΡᜟޠϜȂՅڐ ࠊණҐϛ௦ڨΡᜟϟᇴӶٲᄃયூ՟ရȂηϛᇰ࣐ԉ՟ΡᜟޠӔᄻ ८ԥӉեூޠࡿగȂӱԫᚕΡᜟȂ៧яڸΡᜟٯϛӓӶӤኻ 7 پԄȂᎨȈȮϜߢ֥စȆಒ 169 စȆܴዃዶณ፥စȯȂT. 26, vol. 1, pp. 701b-703ȇȮϜߢ֥ စȆಒ 204 စȆᛴኟစȯȂT. 26, vol. 1, pp. 775c-778cȇ Ȯᚖߢ֥စȆಒ 262, 297, 300-302, 961, 1164စȯȂT. 99, vol. 2, pp. 66c-67a, 84c, 85c-86b, 245b, 310b-311a.
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پԄȂDamien Keown ȞA Dictionary of Buddhism, OxfordȈ Oxford University Press, 2003, pp. 162-163ȟϜၿᇴԚȶܗϜஸȷȞmoderationȟȂпІᇰ࣐Ϝၿϟᇴȶ೪౪စள՞ܼ ྄ᆓϟȷȞthe assumption that the truth always lies between extremesȟȂ݃ᡘϑᚕл्စ ፤ޠᢏᘉȄ
ቺ८ޠၿၰȇл्ҦܼпᚕΡᜟ࣐࠷ᐡϘ៧ޠၿၰȂআңᇮມٿࡿ
ᆏȂ൸ѪȶϜၿȷȄ9
ࢌดϜၿҦϛΡՅߓ౫ȂйҦϛΡՅ៧ȂٯߩᚕϛΡȂѫѵԇ ӶᄃᡞܓޠܗҐٙᄃ፵ܓޠϜၿȂӱԫϛΡ֊Ѡᆏ࣐ȶϛΡϜၿȷ ȞNondual Middle WayȟȂՅϜၿηѠᆏ࣐ȶϜၿϛΡȷȞMiddle Way Non-dualityȟȄ10
Ȟήȟӓ८ᄃࣻ
пϛΡϜၿ࣐ዀऑȂӶᔯຝΡϸܗϸրޠਣȂଷΠݨཏڐӶᇰޤ ႇโޠٸᐄȃโזᇅਞΩȂژۼᗚѠܝژϨቅቺ८ໍᔯຝȉٲᄃαȂ ҭȃᇮມȃᇰޤȃЗᄙȃ౫ຬȃަཽȃНϾȃ᠍Ωȃᐤѭ˕˕ٳө ՍഎѠኈܗߵԚঐޠܗထᡞޠΡϸܗϸրȇᄈᔗӵȂηഎѠܝژ ٳ्ޠቺԪܗ८ӪȂᔯຝΡϸܗϸրϟܛпᄻԚޠโזȂпІϡп௵ ાޠӬੀܓȄҐНஆҐޠҴൠȂᇰ࣐դఁစڑޠϛΡϜၿϟᇴȂл्Ӷ ܼࡿӪҢڽзࣩޠӓ८ᄃࣻȞthorough realityȟȇഀழӵȂϛ፤ᔯຝΡ 9 پΚȂȶसޤΡᜟȂܼϜҘณȄȷȞȮᚖߢ֥စȆಒ 1164 စȯȂT. 99, vol. 2, p. 310b.ȟ پΡȂȶसณԥۗȃಥȂϜȆ࿌ϢեԥȉࢉȂܼԫϜȂӒȃࡤȃӔȂҼณȄȷȞȮϜ፤Ȇᢏ Ґ ር ࠣ ಒ Ϋ Κ ȯȂ T. 1564, vol. 30, p. 16a. ȟ ԫ ѵ Ȃ Ꭸ Ȉ David J. Kalupahana, MnjlamadhyamakakƗrikƗ of NƗgƗrjuna: The Philosophy of the Middle Way -- Introduction, Sanskrit Text, English Translation and Annotation, DelhiȈ Motilal Banarsidass Publishers, 1991, p. 207.پήȂȶΚϹݳޫࢉȂեԥᜟȂณᜟȂҼᜟҼณᜟȂߩԥߩณᜟȉȷȞȮϜ፤ȆᢏᅆࠣಒΡ ΫϥȯȂT. 1564, vol. 30, p. 36a.ȟԫѵȂᎨȈDavid J. Kalupahana, MnjlamadhyamakakƗrikƗ of NƗgƗrjuna, DelhiȈ Motilal Banarsidass Publishers, 1991, p. 368.
پѳȂȶᚕΡᜟࢉȂӫϜၿȄȷȞȮτහ࡚፤ȯȂT. 1509, vol. 25, p. 622a.ȟ
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ϛΡڸϜၿٯᆏޠစᜍ྄ӼȂپԄȂȶ݃Ȇณ݃ȂณΡȄпณΡࢉȂԚณήහȄНੇ৲ւȊ ԫᒞϜၿڏ٘ᄃᢏ፞ݳȄȌȌ፞ݳณΡȄณΡԥեဏȉᒞҒߡኟȞmadhyamaȟȄȷȞȮНੇ ৲ւୱစȆϜၿࠣಒΟȯȂఘȆჅթᛴȞSa ghavarmanȟណȂT. 468, vol. 14, p. 496bȇІ ώϮȞណȟȂȲНੇ৲ւୱစȳȂԞᓄܼȮНੇစڑഌȞ˵ȟȯȂ؇αȃІώϮਯພȂ ȞݎٶȈτᙡяޏȂ1993 ԒȟȂॳ 426.ȟȄ
ϸܗϸրȂܗវ݃ϛΡϜၿȂഎԥ्҇ܝژҢڽзࣩޠᄃࣻϟቺ८ٿ ໍȄ ױᄃࣻᗀԚȶቺ८ȷȂᡘด࣐ΠڸҭΞՎᐤѭ๊ቺ८Ӷ྆܉αђ пᄈྲȂϛூϑޠΚ௪ࢋȄୱᚡȂեᒞᄃࣻȉ11 ᄃ࣐ࣻΚঐ྆܉Ȃөঢ়ᇰۢሴ࣐ዂጚᇅીݣȄӶኅဏޠםԓαȂ ܛᒞᄃࣻ˕˕ܗၷ௦ߗπᇮٿᗀȂᄃӶȞrealityȟȃᄃӶܓȃᄃܓ˕ ˕Р८ȂᇅߓຬȃຏГȃࠄȃܗ౪དྷ๊྆܉ࣻୣրՅூӫȇѫΚР८Ȃ ࠍᇅᄃȃᄃԇȃᄃԥȃԇӶȃܗٲᄃ๊ᇴມࣻᜱᖓՅூӫȄดՅȂԄ ݏϛѬӶСளᇮّٻңޠݸȂηϛѬࡍഗӶࣻᄈԥ४ޠੀܗቺ ८ȂՅΩؒիژഷഇᄖཏోޠӵؐȂܛᒞᄃࣻȂܛ्ᗀޠȂङࣻ ࿌ܼᄃԇϟ࣐ᄃԇȞᄃԇܼڐҐٙȃ፞ݳᄃܓȃݳܓ dharmata / tattva /
tattva-lak a a / the essential nature of the dharma; reality as it is in itselfȟȃ ܗᄃԇޠӓᇽȄ ҐНᗷดٻңȶᄃӶȷ࣐ȶᄃࣻȷӶπᇮ௦ߗޠᇮມϟΚȂկ пդఁစڑ࣐ٸᐄȂٯߩႲӒஆܼлᢏᇅࡋᢏޠΡϸȂԚЗᄙࣁᇅ ѵӶзࣩޠΡϸȂӱԫٯϛӶಘᕺΡϸޠࠊණȂЗᄙࣁܛଭᄈޠѵ ӶзࣩᇰۢԚᄃӶȄԥᠧܼԫȂҐНᗷпӓ८ᄃ࣐ࣻᜱᗥ྆܉ϟΚȂ ࠔϛ҇ӱԫ௭ΤᄃӶлဏȞܗᆏᄃӶ፤ realismȟޠଳᕋȂ࿌ดηϛ҇ યӶᄃӶлဏޠᄈҴ८ՅђΤЇᄃӶлဏȞܗᆏЇᄃӶ፤ anti-realismȟ ޠΚᜟȄ12 11
Milton K. MunitzȞ“Chapter 4Ȉ What is Reality?,” The Question of Reality, PrincetonȈ Princeton University Press, 1990, pp. 123-134ȟӶଇ፤ȶեᒞᄃӶȷޠΚതȂࡿяпȶեᒞ࢛࢛ȷܗȶϨ ቅ࢛࢛ȷϟޠණୱٿ೪དྷȶ๏ȷȂܛѠ᎐ႅޠႲӒ೪४ܗട٬ȂሴঅூЖп࣐আᜣȄ ԫѵȂԥᜱȶᄃӶȷϟ፟ᚡȂᙐܿޠΤߟਫȂѠᎨȈJim Baggott, A Beginner’s Guide to Reality, London: Penguin Books, 2005.
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᠗ಜٿᗀȂᇰ࣐ѵӶзࣩጃᄃԇӶȂኻޠΚདྷݳᆏ࣐ᄃӶлဏȄᄃӶлဏѠߓ౫Ӷם αᏱܗऌᏱ๊Р८ȄםαᏱР८ޠᄃӶлဏȞmetaphysical realismȟȂлԥΚঐᑀҴܼ
ϟܛпཽଢୱܗණяഷഇᄖཏోޠᄃࣻȂτयစႇԄίΡঐؐޠ ᙾȄڐΚȂདྷ्စᡜϟܛூȂຏᔤޠᙾӪᄃԇޠȂГདྷޠᏳΤ ౫ᄃޠȂᓀᇳޠᏳΤҔጃޠȂܗᝀୄޠᏳΤٲᄃࣻޠȄ13ڐ ΡȂߒؐጃᇰ࣐ᄃӶޠစᡜȂѠѬຏԥڐߓܗᐒ߇Κ౫ȂसໍΚؐ ଢفȂ߰ԥᐡཽޤڐดޠᏳӪޤڐܛпดޠȂഌޠᏳӪӓዻޠȂ б८ޠᏳӪӓ८ޠȂ఼ቺޠᏳӪቺޠȂಘᕺޠᏳӪᆡጜޠȂܗ ኸޠᏳӪߞεޠȄ ณ፤စҦϨቅؐޠᙾȂΚҎୱᄃԇϟ࣐ᄃԇژۼࡪቅΚӲ ٲȂܗୱᄃԇޠӓᇽέࡪቅΚӲٲȂᄃࣻϟ፟ᚡ֊ਜ਼౫яٿȄด ՅȂܛᒞᄃԇޠӓᇽȂέϨቅཏࡧںȉӉեདྷ्ױᄃԇޠӓᇽڏᡞ йᐍӵᗀᇴяٿȂη൸၇Ӷழԥ྆ࢃܓޠбࢳၘᇮٿᗀᇴڏᡞйӓ ८ޠᄃԇȂτ྆ᒳϛژޠٲȇٲᄃαȂϛࢻܼޫࢿၘᇮޠஃऄȂ ϑ឵ᜳѠີȄดՅȂٯϛཏکӱԫ൸ӓКณ๋ȇٻңծȶ উޠЗᄙࣁйӶڐѵޠѵӶзࣩܗࡋᢏзࣩпᄃᡞܗߗоᄃᡞޠРԓԇӶȄኻޠᄃ ӶлဏȂԄݏପӬޤᜌᏱȂໍΚؐлȂଭᄈѵӶзࣩޠԇӶםȂԥΚঐᑀΚณΡޠҔ ጃඣख़ȂՅ၏ඣख़ϟܛп࣐ȂҦܼಓᔗѵӶзࣩޠםȂኻ൸Ԛ࣐ಓᔗᇴޠᄃӶлဏ Ȟcorrespondence realismȟȄܳࡼಓᔗᇴޠᄃӶлဏȂԄݏп࣐ऌᏱ౪፤ҔԂණٽኻҔ ጃณᇳޠඣख़Ȃ֊ߓ౫࣐ऌᏱР८ޠᄃӶлဏȞscientific realismȟޠΚདྷݳȄดՅȂኻ ޠΚདྷݳȂᜳռႇܼЉȃ༗ȃ៨ȃܗӓᡞȂӱՅܤयϛЎ९ޠདྷݳܗЇᄈޠᖑ Ȅ९ޠདྷݳ࿌ϜȂྤڸޠᄃӶлဏȞmodest realismȟঅூเђཏȄϟܛпᆏ࣐ऌᏱ Р८ޠᄃӶлဏȂӶܼᇰ࣐ऌᏱޠ౪፤ܗඣख़ԥڐܛଭᄈޠзࣩȂՅй၏зࣩΞᑀҴܼऌ Ᏹޠ౪፤ܗඣख़ϟѵޠԇӶȄϟܛпᆏ࣐ྤڸޠȂӶܼඵత༗ޠ౪ಓᔗᇴȂηϛՎܼ Κඅӵࡼ࿌хऌᏱޠܛձܛ࣐ଭᄈѵӶзࣩ୳ΚҔጃณᇳޠޏҐȂՅѬᇰ࣐စҦ ᘉᘉᅏᅏйᝓᙲޠևΩȂпІᄈᜍᐄڸ௱౪ޠቸབྷຠզȂऌᏱණٽޠޤᜌȂϛ༊ਗ਼ІѵӶ зࣩȂՅйӼЎѠӬ౪ϡпࣻ߭ܗ௦ڨޠȄԥᜱᄃӶлဏȂѠᎨȈРӓȂȲङᑲȆ ᅮ፤ȶनෂȷᇅᄃӶ፤ȳȂȮዊजःفȯಒ 34 ڣ 3 Ȟ2004 Ԓ 9 УȟȂॳ 431-456ȇQuentin Gibson, “Chapter 3: Realism and the Existence Principle,” The Existence Principle, Dordrecht: Kluwer Academic Publishers, 1998, pp. 29-51ȇHilary Putnam, The Many Faces of Realism, La Salle: Open Court, 1995.
13
ԥᜱདۣᇰޤᇅᄃӶޠᜱ߾ሴ࣐ᆡீޠϸݚȂѠᎨȈTadeusz Czezowski, “Sensory Cognition and Reality,” Knowledge, Science, and Values: A Program for Scientific Philosophy, Amsterdam: 2000, pp. 226-240.
᠓ʝ၍ȷϟມಣȂܗ೩Ѡเђᡘұܛᒞᄃԇޠӓᇽܛច֥ޠΚٳཏࡧȂ ᙥпםԚԥᜱᄃࣻѠၽձޠ྆܉ᕋആȞa working conception of realityȟȄ
ܛᒞȶ᠓ʝ၍ȷϟມಣȂѠңԄίޠםȂ࣐پφٿᇴ݃Ȅ ளᇰ࣐ਣޫࣻ៊ࢻޠзࣩȂՎЎє֥ߞȃቷȃାȃڸਣѳঐӪ࡚Ȅ 14 ดՅȂӶᒊᄎܗማᄎޠኈбȂᡘดХુାܗᖄϟӪ࡚Ȃڐᄃࣻ᠓ ΠΚӲܗᒹѷ௭ΚঐӪ࡚ȄඳԚΚࣻбܗГᐸбȂᓎ֊Хુାڸਣ ϟӪ࡚Ȃڐᄃࣻ᠓ΠΡӲܗᒹѷ௭ΡঐӪ࡚ȄՎܼΚጤܛܜၸޠȂ ࠍђϾङȂХુቷȃାȃڸਣήঐӪ࡚Ȃڐᄃࣻ᠓ΠήӲܗᒹ ѷ௭ήঐӪ࡚ȄٿژΚᘉȂ༊ԇ۟Ҵйᙐޠ՞ဋȂѳঐӪ࡚എр፞ ᚔԄȂڐᄃࣻ᠓ΠѳӲܗᒹѷ௭ѳঐӪ࡚ȄԄݏЇӪᐈձȂΚᘉٗ ژ౫ࠊਣޫᡑϾޠޣ௦စᡜȂԂЩױ᠓ႇޠӪ࡚ΚΚ၍Ȃ൸έٿژ ѳঐӪ࡚ޠᄃࣻȄ ᙥҦԄαޠپφȂᄈܼܛᒞᄃԇޠӓᇽȂ֊Ѡழяծშұޠ၍݃Ȅ ᄃԇसѠᙥҦӪ࡚ϡпϸݚȂ٦ቅȂ҉ܛԥѠޠӪ࡚ȂٯйӶؑΚ ঐӪ࡚ᏒѠ۾իџܦȂᓎ຺ٿ຺௦ߗѠ҉ᇅѠܦޠ྄यȂ֊ ຺ٿ຺௦ߗᄃԇޠӓᇽȇഀழӵȂη൸຺ٿ຺ٗໍӓ८ޠᄃࣻȄ Κၰႇٿԥᜱᄃԇӓᇽޠᇴ݃Ȃϛ༊ڐԆ८ޠཏࡧூпङᡘ ึȂᗚѠᐄпםԚΚ೪ॏȂԥֆܼ౪၍ڸᄃࣻޠϹӬژΠϨቅኻޠੀ ܗโ࡚Ȅ࣐Р߰౪၍ޠኻޠΚ೪ॏȂѠײ्ᐍ౪ԚԄίήτ२ ᘉȄॷӒȂ൸ਣޫࣻ៊ࢻޠзࣩՅّȂस၍ԚѳঐӪ࡚ȂЩକ᠓ ԚΡঐܗΚঐӪ࡚Ȃ߰Ϲໍᄃࣻၷ࣐Ӽ२ޠ८ᇽȄپԄȂ൸Κ՞Ңڽ ᡞՅ፤ȂΚҢޠᐤโܜၸޠᄃࣻȂЩକѬΚҢ࿌ϜޠΚࣻбȂ֊ڏ 14
Ӫ࡚έѠᆏձᆱ࡚Ȅծޠϸݚᇅࣻᜱឋᚡޠ౪ȂѠᎨȈMark Heller, “Temporal Parts of Four-Dimensional Objects,” Metaphysics: An Anthology, edited by Jaegwon Kim, Ernest Sosa, Malden: Blackwell Publishing, 1999, pp. 312-326.
ԥၷ࣐Ӽ२ޠ८ᇽȄڐԪȂᖄٻϹӶӤΚঐӪ࡚Ȃसऐખ၏Ӫ࡚Κၿ έΚၿޠ४ښՅഃΚ҉ȂЩକѬ྄ӵӶΚၿέΚၿޠ४ښ၈ ८Ȃ֊Ѡᄕᡘᄃࣻτโ࡚ޠ८ᇽȄپԄȂԂංᎇφޠҢԬᎉଠޠᐤโȂ ЩକѬΚҢޠᐤโȂܜၸޠᄃࣻ࿌ด्ٿூђᙵ൳ȄಒήȂЏڐਗ਼ ІҢڽзࣩȂᔗ၏ϛཽѬᎭਣޫࣻ៊ࢻޠѳঐӪ࡚֊ѠӓዻϡпၿᅿȂ ՅᗚѠழя྄ᅿᙵ൳ޠӪ࡚ȂᖟᆓȈٗӪзޠөᆎཿስϟ Ӫ࡚Ȃ፞Ԅᕬۢϟၿܗහኌϟၿ๊Ңڽᄃ፻ӶঐրݳߟޠཿঔྱϟӪ ࡚ȂпІ၍ၿܗණၿ๊Ңڽᄃ፻ӶᐍᡞҢڽޠӪ࡚ȄپԄȂΚ ՞դݳঔྱӶණၿାົޠঔၿᐤโȂЩକܗહӶᕬঔޠໍȂ ܗѬٗӪз੬ۢᏱୱޠᢤःȂܗѬހހӵҢԬᎉଠΚൠȂഎ Ѡᡘึᄃࣻၷ࣐Ӽ२ܗ࣐ᙵ൳ޠ८ᇽȄ
ήȃڸϛΡϜၿϟᇴѠםԚᄈྲਞݏޠࣻᜱ፤ᇴ
܂ࡤޠଇ፤ȂԄݏདྷ्Ӷၿ౪ໍΚؐఃܗϹΤϛΡϜၿڸᄃࣻȂ ᗚᙥֆसϔࣻᜱޠ፤ᇴܗ྆܉Ȅٳࣻᜱޠ፤ᇴܗ྆܉ȂᐄڐңഋȂ Ѡಘϸ࣐ΡȈڐΚȂѠםԚৰր྆܉Ӷᄈྲޠ౪၍ਞݏȇڐΡȂѠם ԚӔ྆܉ӶМእαޠ౪၍ਞݏȄΡңഋ࿌ϜȂॷӒȂڸϛΡϜၿ ϟᇴѠםԚᄈྲਞݏޠࣻᜱ፤ᇴȂڐᄃϛӶЎȂپԄȂΚϰлဏ ȞmonismȟȃΡϰлဏȃӼϰлဏȞpluralismȟȇՎܼл҉ޠᄻԚ྆܉ȂࠍєࢃϸրȃࣻᄈȃᄃᡞȞsubstanceȟȃᆓȞextremeȟȃᜟȞborder, edge,
limitȟȄڐԪȂڸϛΡϜၿϟᇴѠםԚМእਞݏޠࣻᜱ྆܉ȂηϛӶЎȂ
پԄȂߩשȃณளȃҢྟȃጣକȃޫܓȄ
ԄݏѠђпᄈྲޠ፤ᇴܗ྆܉ΤКȂᗷดݳϛ٦ቅޣᄡΠ࿌Ȃ ਞݏηϛ٦ቅϹߗȂࠔၷܼܿѐᡘ܅ԫޠৰȄᙥҦৰȂᡘұяܗ
ሬᛥϛΡϜၿޠࡧໍȂܗϛӶϛΡϜၿޠࡧၰ৸ȂໍՅԥֆܼ םԚ௷ଷԓޠ౪၍ȄΚӒࡹྲΡϰлဏȃΚϰлဏȃӼϰлဏޠ זȂഃΚழяڸϛΡϜၿϟᇴѠםԚᄈྲਞݏޠࣻᜱ፤ᇴȄ
ȞΚȟ࣐ڸϛΡϜၿᄈྲޠΡϰлဏ
ӶڸϛΡϜၿϟᇴѠᄻԚᄈྲᜱ߾ޠಁӼ፤ᇴ࿌ϜȂΡϰлဏॷ࿌ ڐፑȂЏڐঅூᓻӒϡпᔯຝȄᙐّϟȂΡϰлဏ࣐ΚདྷݳȂᇰۢ উୣϸяٿޠΡٲޑܗ឵ܓȂپԄЗᄙڸٙᡞȞܗޑ፵ȟȂڏԥҐޠ ܗ ᄃ ᡞ ޠ ୣ ր ܗ ৰ Ȃ ϛ Ѡ ࣻ Ϥ Ͼ ङ Ȃ й ࣐ ϸ ޠ ԇ Ӷ Ȟ separate existenceȟȄளȂϟܛпཽܳࡼΡϰлဏޠདྷݳȂโזαȂॷӒȂҦΚ ٲޑܗ឵ܓΤКȂໍΚؐۢڐ࣐ՍԚΚੀޠԇӶܗᄃᡞȄڐԪȂණ яѫΚٲޑܗ឵ܓȂ።ӶրαȂڸࠊٯߩӤΚȂΞࠊϟȂ ϛє֥Ӷࠊ၈८ȂՅйڐԇӶܗݸηณݳ༊Ꭽࠊ൸၍មூȄಒ ήȂࢌดΡٲޑܗ឵ܓංоᄰჃࣻ࿌ȂϛѠ܅ԫϾङȂҦܼڐϜޠ ΚϑՍԚΚੀޠԇӶܗᄃᡞȂѫΚ౪ܛ࿌ดη҇ՍԚΚੀޠ ԇӶܗᄃᡞȂ๗ݏȂτѠᐄплΡΞөՍԇӶȂٯйڏԥᄃᡞቺ ԪޠৰܓȄ ดՅȂӉեםᄙޠΡϰлဏȂᄈԄί౪၏ႁԚޠӉଡ଼ȂܗҐٙڨژ ޠ፵ᅹȂள्ϛѿМѢಠȂ൸ණϛяڏԥᇴ݉Ωޠ၍មȄȞ1ȟዀ ۢ՞ဋȈೞᇰ࣐ۢΡϰܓޠٲޑܗ឵ܓȂژۼӶ၈ȉȞ2ȟდяጓ൝Ȉ ᖄٻࡿяܛӶޠ՞ဋȂ፣ԥᒳݳขۢᇅ׳ژܛӶጓ൝ޠᜟࣩȉȞ3ȟեп ࣻᜱȈࢌดԚ࣐Ρϰܓޠٲޑܗ឵ܓȂϸԇӶȂ࣐Ϩቅᗚԥቺяϛጐ ޠپφȂᡘұΡϟһϤޠٸଋȃኈȃٻȃܗᙾᡑޠᜱ߾ȉඳّ ϟȂࢌดϸԇӶȂࠔέһϤኈȂԄեѠᇴூȉȞ4ȟΡϰܓٯԇ ޠ๗ݏ࣐եȈΡϰܓٯԇܛആ൸ޠȂژۼΡঐȃΚঐȂᗚԂංঐȉΡϰܓٯԇܛആ൸ޠȂӬକٿȂژۼࡪኻޠٲޑܗኻᄙȉȞ5ȟեпആ ԚΡϰܓȈΡϰܓҐٙԄեѠέആԚΡϰܓȉԄݏΡϰܓޠԚҴѫԥ ڐѻޠጣҦȂࠍΡϰܓ৽ܑೞ࣐ྜޠጣҦܛܷ၍Ȃ๗ݏȂΡϰܓ ԄեѠᗚયூ՟ရȉ ҉ϸяΡঐܗΡᜟȂள൸ϛӕЇࡧܗ።ᐍԄԫޠΡϸȂѬΚ ܂ޣࠊȂ༗ٗژΡϰлဏޠӵؐȂ२ЗծоဤӶ൸ܛϸրޠȂཧପ྆ ܉ޠܫຬࡧȂӕԚםՅαޠߓႁȞmetaphysical expressionȟȄดՅȂ ଷΠߓႁםՅαޠُ၍Ȃϛ༊ଭᄈҢڽзࣩܛึදޠ၍មਞΩ྄ڐཌྷ ᖢȂՅйᄈܼӱԫടΤޠםՅαޠ֩ძȂࠔέژΠංоϛջՍܧޠӵؐȄ ᄃّϟȂݽΡϰܓޠࡧڦӪȂԄݏӱԫ௭ໍԂΡϰܓޠࡧ ڦӪܛആԚޠםՅαޠ֩ძȂଷߩѫ៧ᗒ৸ȂܗᄈՍٙ၇റޠஆᙄ ϹᔯຝȂખଯؖՒȂτ྆ᜳ༊ᎭΡϰܓޠࡧڦӪ൸௴ூΠ֩ძȄ
ȞΡȟ࣐ڸϛΡϜၿᄈྲޠΚϰлဏ
ᕤ၍ΡϰлဏַழΠՎЎԄαޠ֩ძȂмࣽϟίȂΚϰлဏծоழ ٿΚጤᔪӏȂԂѬ्ϛлΡϰлဏ൸ϛཽڨ֩ӶҐٙᇨആޠഹບ࿌ ϜȄดՅȂٲᄃґ҇ԄԫȄ ࣻၷܼΡϰлဏᇰۢԂԥΡঐᄃᡞϸԇӶȂΚϰлဏࠍᇰۢ༊ ԥΚঐᄃᡞᑀԇӶȄڏᡞޠپφϟΚȂसᇰۢ༊ԥޠᄃᡞ࣐ޑ፵Ȃ ٲޑࣲҦޑ፵ܛᄻԚȂ֊Ѡᆏ࣐ޑ፵Ȟ୳ޑȟлဏȞmaterialismȟȇस ᇰۢ༊ԥޠᄃᡞ࣐ᢏ܉Ȃٲޑ൸ڐᄃӶϟቺ८Ȃ༊४ܼܗՎЎ҇ ᜱᖓژᢏ܉Ȃ֊Ѡᆏ࣐ᢏ܉Ȟ୳ЗȟлဏȞidealismȟȄดՅȂեᒞᄃᡞ ཏکޠޑ፵ȉᄃᡞཏکޠޑ፵ȂڐጃᄃޠҭԥӼЎȉᄃᡞཏکޠޑ፵ ԇӶܼեȉᄃᡞཏکޠޑ፵ژۼڏԥϨቅ੬ܓȉᄃᡞཏکޠޑ፵Ȃڐ ᄃᡞܓԄեпІҦ፣ആԚޠȉԄݏЗᄙܗཏᜌ౫ຬഎҦޑ፵ܛᄻԚȂ٦ቅȂҰᓟܗФᓟϟޠݎ՚ȂηڏԥЗᄙܗཏᜌ౫ຬȉ፞Ԅԫ ҐޠឋᚡȂޑ፵лဏளϛ༊ᜳпܤ࢝ȂڐҐٙޠ࡚߭ᇅਞ࡚Ȃ η܂܂ӱԫڨژᝓ२ޠᆼᇠȄޑ፵лဏԄԫȂᢏ܉лဏτयҼϛႉӼᡲȄ пαҦޑ፵лဏڸᢏ܉лဏ࣐پܛᡘұޠ֩ძȂӶΚϰлဏޠᆎᆎኻ ᄙȂѠᒞᄉُϛᘁȄΚّпጷϟȂԫ๊֩ძȂᔗѠࣽԚ๗ᄻቺ८ޠȂՅ ߩ༊Цܼঐᓎᐡޠܓ፵Ȅ եпΚϰлဏྲኻћӶ๗ᄻܓޠ֩ძȉเђᔯຝȂԄίѳঐ๗ᄻܓ ޠ्Ȃ੬րঅூݨཏȄڐΚȂΚϰлဏڸΡϰлဏΚኻȂഎຨ፞ᄃᡞ ࡧȂη൸ᇰ࣐ΚঐзࣩᗷดӼኻйщᅗᡑϾȂྲኻԥܛᒞစεϛ ᡑӶ࢛ڿۢйᑀҴԇӶȄڐΡȂҦܼܛᙥޠࡧ൳ܼᄃᡞᢏ܉Ȃ ሆຨ፞ΡϸݳȂپԄȂ឵ܓᇅᄃᡞȞattribute and substanceȟȃߓຬᇅ ᄃӶȞappearance and realityȟȃГຬᇅጃᜍȞthe illusory and the veridicalȟȃ
ୌึᇅҐ፵Ȟaccident and essenceȟȂٯйӱՅӼӼЎЎ៉ᇦӶԄԫя
ޠΡϸݳȄڐήȂΚϰлဏᗷดлΚޠᄃᡞȂดՅϛѠᗘռᙥҦ፞ Ԅޑ፵ᇅᢏ܉๊ࣻᄈ྆܉ܛᄻԚȂٯйщҍΡϸݳޠࡧܓੀȂኻφ ཧ࡛яٿޠȂٻூΚϰлဏཏშ࣐ᙄҰޠΚϰܓȂ҉Ґංо൸ϑ ᒁดณԇȄඳّϟȂᄖᓟᄖпࣻᄈ྆܉ȃᄈЩ྆܉ȃҔЇ྆܉ȃڸΡ ϸݳޠࡧРԓܛ՜ഀՅԚޠᐍᇴມȂӕࡪቅױྲᐸᆺฑӶᐍ ᇴມ࿌Ϝޠ࢛ΚᄃᡞȂೞѪΚϰлဏȂѠѬ፤ख़ޠߓ८၇ȂӶ ଽφ၈ȂڸΡϰлဏޠৰȂτ྆ཌྷоڐཌྷȄڐѳȂҦܼл୳ԥΚ ޠᄃᡞȂᄈܼӼኻйщᅗᡑϾޠ౫ᄃзࣩȂ܂܂ณݳяϹ्ޠ၍មȂ ංоࢻܼξΚࡢޠϾङлဏޠᇴມȞmonism through reductionismȟȄ
Ӷпαܛණޠѳঐ๗ᄻܓޠ्࿌ϜȂಒΡȂҦܼਗ਼ІΚٳѠ࿌ ԚߟңມޠᄈЩ྆܉Ȃԥ्҇ໍΚቺђᒲ݃Ȅϛ፤ܛۢޠϲৡԄ
ڐҐٙளณݳᑀԚҴȈ྆܉ޠԚҴȂഷளຨؒޠᒳݳϟΚȂ൸܂ ࣻᄈȃᄈҴȃܗᄈЇ྆܉൷ؒ༺නȄڸᄃᡞԫΚ྆܉ᄈЩޠ྆܉Ȃள ೪࣐ۢȶ឵ܓȷȄՎܼ឵ܓԫΚ྆܉Ȃτयཏࡿٲޑܗޑϟޠᄈຬܛ ᐀ԥޠ੬ܓȂӱԫٸߤޠܗߤ឵ޠȂೞց࣐ۢಒΡזޠԇӶȇ឵ܓᗷ ೞᇰ࣐ᄻԚᄈຬޠ੬ኊܛӶȂࠔܼᓎਣᓎӵѠᡑޠޒᄙȄᇅԫԚᄈ ЩޠȂᄃᡞࠍڿۢϛᡑȃϛѠϸഹȃᑀՍйစεԇӶȂӱԫೞց࣐ۢಒ ΚזޠԇӶȄ ᙥҦ឵ܓᇅᄃᡞϟޠΡϸȂᗚѠໍՅМእ፞ԄȶߓຬȷᇅȶᄃӶȷ ϟޠΡϸȂڐၽձޠٲپϟΚȂॷӒȂ឵ܓ࿌ԚڸߓຬᜱᖓޠΚഌ ϸȂڐԪȂᄃᡞདྷԚᄈຬޠۼዻȞunderlying baseȟȂٯйҦᄃᡞණٽ ᄈຬϟܛпڏԥᄃӶܓޠᜱᗥٸᐄȄ15 स൸ᇰޤձңՅّȂܛᒞߓຬቺԪޠᇰޤȂଷΠᜱᖓژ឵ܓϟޠ ݸȂڐᇰޤளೞᇰ࣐ڨژлᢏӱષࣻ࿌โ࡚ޠኈܗϔᘚȂτय༊ ژႁѵᇽޠȃཱུ݅ޠȃ௦ߗܼኈޠȃȶГຬޠȷȃܗࣦՎװԣޠӵؐȄ ᇅԫࣻᄈޠȂܛᒞᄃӶቺ८ޠᇰޤȂଷΠᜱᖓژᄃᡞϟޠݸȂڐᇰ ޤளೞᇰ࣐ٯϛڨژлᢏӱષޠኈȂٯйᗚѠژϛՍࣻҮࣾޠᇅȶጃ ᜍޠȷӵؐȄ ᙥҦ឵ܓᇅᄃᡞϟޠΡϸȂϛ༊ѠᜱᖓژߓຬᇅᄃӶȂпІГຬ ᇅጃᜍȂᗚѠ۾իژȶୌึȷᇅȶҐ፵ȷϟޠΡϸȄܛᒞୌึȂτय ཏࡿᄈຬߩҐ፵ޠȃ௯ޠȃᓎᐡޠȃܗᖞਣޠഌϸȄᇅԫԚᄈЩޠȂ Ґ፵ࠍཏࡿᄈຬҐٙѠᙥпೞᒲᇰяٿޠࡰۢ੬፵Ȃܗཏࡿٻᄈຬ ԂԄڐܛϟ੬፵Ȅ 15
Thupten Jinpa, (Self, Reality and Reason in Tibetan Philosophy: Tsongkhapa's Quest for the Middle Way, London : RoutledgeCurzon, 2002, pp. 148-151) ײ्ࡿяդఁޠΚٳᏱࣃпІڐ ѻसϔۡఁӶȶߓຬȷᇅȶᄃӶȷޠୣϸڸᇰۢȂܗѠђՄȄ
ᄈЩ྆܉࿌ดϛཽӶୌึᇅҐ፵Κಣ൸რดՅЦȂՅծݿ ݲȂѠӕήӵ۾իȂดࡤᐍбһࣻМእȄ ഇႇпαӶЎߟңມ྄ڐᙐޠࣩᇴȂᔗѠࣽяȂᖄٻΚکዀ ᄵΚϰлဏȂϬดτ໕আңᄈЩ྆܉ȂՅҔτڐၿޠȂҔԂΡϸ ݳޠࡧРԓȄҦܼᄃᡞᢏ܉េݨܼڐϜȂ๗ݏԚ࣐ᄃᡞཏکᐩࠕޠΚ ϰлဏȄ൸ԫՅ፤ȂΚϰлဏᇅΡϰлဏංоϸٵΠӔӤޠ౪፤֩ძȂ пՎܼΡϰлဏޠᜳᚡȂٯϛཽӱ࣐ѫѵлΚϰлဏ൸ᕖூ၍؛Ȅ ᄃّϟȂΚϰлဏϛُூЩΡϰлဏڏԥτޠ၍មਞΩȂηϛُூЩ Ρϰлဏڏԥٺޠᐡᙾп௷ልҐٙޠ౪፤֩ძȄҦܼᝤᅟᄃᡞᢏ܉й τ໕ຨ፞ΡϸݳȂΚϰлဏϛ༊ҐϛӤܼϛΡϜၿϟᇴȂࣦՎױՍϐ ༮ആԚڸϛΡϜၿϟᇴѠᘁ݃ᄈྲޠ፤ᇴםᄙȄ
Ȟήȟ࣐ڸϛΡϜၿᄈྲޠӼϰлဏ
ܗ೩ҦܼΡϰлဏڸΚϰлဏӤኻᜳпᗘռႇϸϾङޠ֩ძȂංо ၍មϛژීᛴຬޠзࣩեпя౫Ԅԫᓀᆤፓᚖޠ८ᇽȂ๗ݏആ൸ΠӼ ϰлဏԥܸᓟܗࣦՎτᄰჃޠᐡཽȄΡϰлဏȃΚϰлဏȃڸӼϰл ဏഎѠܺژಁӼޠቺ८Ȃєࢃަཽȃ࢈ݾȃНϾȃऌᏱȃۡఁȂดՅҐ НᜱϹޠȂл्ᗚӶলᏱޠቺ८ȂЏڐ݃ᡘழԥםՅα་ӪޠলᏱ౪ ፤Ȅ൸ԫՅ፤ȂܛᒞӼϰлဏȂӶܼлᄃӶಥفҦӼܗӼᆎޠᄃ ᡞܗٲޑܛಣԚȄ16 16ԥᜱӼϰлဏȂѠᎨȈDavid Archard(ed.), Philosophy and Pluralism, Cambridge: Cambridge University Press, 1996. ӶΚҐ፤НϜȂڸҐНޠ፤ᚡၷ௦ߗՅѠเђՄޠȂԥԄίή ȈDermot Moran, “A Case for Philosophical PluralismȈ The Problem of Intentionality,” pp. 19-32ȇ J. D. G. Evans, “Cultural RealismȈ The Ancient Philosophical Background,” pp. 47-60ȇ C. J. Mcknight, “Pluralism, Realism and Truth,” pp. 87-99.
Ԅݏ༊ЦܼлӶΚঐӔӤޠަཽܗН݃ᡞޠਲ࢝ϲȂᔗ࿌௦ڨᇅ ൶२өᆎϛӤޠထᡞᇅঐᡞȂࣻϤ௦ાȂٯйϱ೩өՍߓႁܗึҐٙ ޠւઊܗ੬ՔȂܗ༊ЦܼлӶΚঐӔӤޠऌᏱަထޠਲ࢝ϲȂᔗ࿌ ৡ೩өᆎϛӤޠᢏᘉȃРݳȃᇅ౪፤ȂบԄՍҦҀൠȂसߩᕁңܗࢻܼ ᄓȂᄈܼ҉ആҖлަཽܗߵໍऌᏱึȂܗ೩എକࣻ࿌२τޠ ձңȄดՅȂၱႇ౫ޒܗ౫ᄃձңޠቺԪȂໍՅ௱ӪᄃӶϟቺ८Ȃл ӶᄃӶϟቺ८ȂಥفԥڐӼኻܓȞdivisityȟܗӼϰܓȞpluralityȟȂኻ φޠӼϰлဏȂ࣐ΚᆎলᏱ౪፤Ȃٸดયூ՟ရȂࠍԥࡠᔯଇȄ17 ࢌดпӼϰлဏ࣐ዀᄵȂ߰ϛѬۢ౫ᄃзࣩΞϥ߇ΥߟȂՅйᇰ ۢзࣩ൸ڐᄃӶᄖᄖۼۼྲኻӼϰޠȇЇႇٿᇴȂӼϰޠીݣܓҔԂ ᄻԚзࣩޠᄃӶܓȄӼϰлဏኻφޠ፤ᘟȂܗ२ӶӼϰޠᄃᡞȂ ܗ२ӶӼϰޠٲޑȄԄݏ२ӶӼϰޠᄃᡞȂٻңޠܤԓȂᇅΡϰ лဏڸΚϰлဏሴ࣐ծȂпᄃᡞᢏ܉࣐ٸᘫȂࠔηӱՅڨژᄃᡞᢏ܉ ޠܵತȄԄݏ२ӶӼϰޠٲޑȂٻңޠܤԓȂτयծܼȶࣽშᇴࢉ ٲȷܗȶ൸ӵӬݳȷȂη൸ᄈܼ౫ԇޠٲޑȂԄӤࣽԚޠშฬȂ ۢშฬ࣐ԚࠣȂٯй൸ԚࠣϲৡޠପဋȂഃΚᗀᇴঐϜםȄ ดՅȂпࣽშᇴࢉٲޠܤԓȂसདྷΚၰ௱ӪᄃӶϟቺ८Ȃτ྆ூӒ ८ᄈԄίήၿឋᚡȄڐΚȂԄݏٲޑࡿঐրԇԥȂڐȶঐᡞܓȷեп ጃҴȉԄݏٲޑࡿրܗᆎȂڐȶఋထܓȷեпጃҴȉڐΡȂᐍঐз ࣩȂೲएਣޫޠࢻโȂၯ຺ޑ፵ȃЗᄙȃᆡઢȃҢڽ๊ቺ८ȂژۼᖃӔ ѠпԥӼЎڏঐᡞܓޠঐᡞȂпІѠпԥӼЎڏఋထܓޠᆎȉӉե 17
David Loy (NondualityȈ A Study in Comparative Philosophy, New York: Humanity Books, 1998, pp. 21-25) ҔጃӵࡿяϛΡޠ२τཏోϟΚӶܼзࣩϟߩӼϰܓȞthe nonplurality of the worldȟȂดՅȂܛࡼޠ౪ҦȂࠔڸҐНሴ࣐ϛӤȄLoy ᐄޠ౪ҦȂл्ُܼԄίЖНȈȶз ࣩҐٙߩӼϰޠȂӱ࣐ӶзࣩȺϟϲȻޠܛԥٲޑȂٯߩࣻϤϟѠҔϡпցրޠȂ ՅӬӶΚକᄻԚ࢛ᆎಜᐍޠӓᡞȄȷȞp. 21.ȟ
ϛ፤൸ԫึՅ࣐Ϩቅኻޠҭٿձ๏Ȃ၏ҭϟூпԚҴޠᐄέϨ ቅȉڐήȂ౫ԇޠঐᡞܗᆎȂ܂ሎሊޠႇџӲȂ܂܂ࣲߩࡤٿϘԚ םޠ٦ኻφޠঐᡞܗᆎȂܗࣦՎҐഀΚঐኈφഎᗚፚϛαȂՎܼ గґٿȂηಥᓟඳ८ȂܗࣦՎ๙ྟșșпԫ࣐ಂᘉȂܛᒞঐᡞܓ ܗఋထܓȂژۼեፚକȂпІ၏ࡪቅԋဋȂܗԋဋեȉ ԄαήၿឋᚡȂӉեྦറϹӪᄃӶϟቺ८ȂӶࡧᒲޠׯᐆαȂං оഎԥ्҇ᝓੀϡпଇ፤ޠȄඳΚٳၘᇮٿᗀȂڐΚȂΞȶ࣐ஆҐ ՞ޠঐᡞܓܗఋထܓեпጃҴȷϟឋᚡȄڐΡȂΞȶۢ໕Ͼȷϟឋᚡȇ ӶҭጃۢϟࡤȂӼϰлဏϟܛᒞӼϰȂϘԥঐဤȄڐήȂΞȶዥூ ႇܛԥޠᡑϾȷϟឋᚡȇࢌดဵᆏᄃӶȂ֊҇ҔຝᐍᡑϾϟࢻȂΚ Р८ȂܛᒞᄃӶȂڸᄃԇᔗܼҐαޠйґϸᚕޠᜱᖓȂѫΚР८Ȃ ϛӱܛᜱᖓޠᄃԇစᐤᡑϾܗ८ᖞྟκȂܛᒞᄃӶȂ֊ၮೞؠږࢲᅿȄ सඹႂຝԄαήၿឋᚡȂӼϰлဏτ྆ϘᆘூαױՍϐழ܂ᄃӶϟ ቺ८ȂጃᄃΚٳഷକጇޠࡧᒲϏЊȂՅϛՃӶ౫ޒߓ८ޠቺ ԪȂпኸޠ౫ޒ࣐ߴៗവȂࠔ຺ࣩяਗ਼ІᄃӶޠޫࢿ፤ख़Ȅसԥ ᜱᄃӶޫࢿޠ፤ख़ȂԥՍޤϟ݃ӵߓҪ࣐ϛѵоΚᆎ߭܉ܗཏᜌם ᄙȂη൸ܜᇰۧґЛЛᄃᄃ፤ІᄃӶϟቺ८ȂՅѬདྷ࿌ดᅮܗಭᄜ ܓདྷޠȶӕ౫ȷՅԚޠΚᇴມȂࠍӼϰлဏܗ೩ณѠࠕߩȂՅѠኸ ϡፙ၍ȄसϛԫϟშȂӼϰлဏڨژҐٙཏᜌםᄙܓੀޠᇍጷȂٸ Ꭽዂᔤ౫ޒܛ༮ആޠᇰޤܗᢏ܉Ȃࠔᇳп࣐ϑစដІᄃӶܓȄ ଭᄈӼϰлဏޠᔯଇȂծԄαӶȶԥᜱᄃӶޫࢿޠ፤ख़ȷᇅȶϹ ӪйථұᄃࣻՅΩؒႁޠࡧᒲȷϟޠୣϸȂՎЎᄈٲলᏱϏձՅ ّȂຯϹӵٗໍᄃӶܓȂםԚѽτޠϸഐȄ18 စҦΚอᔯଇȂ 18 ϟޠୣϸȂบԄࣽΚίЬၿޠྜྷᇑȂȶԥᜱᄃӶޫࢿޠ፤ख़ȷȂܗпྜྷᇑ࣐ᄃӶȂ ܗᄈྜྷᇑ೪དྷԥϨቅޑՍ࣐ٙᄃӶȂܗ೪དྷनࡤޠᄃᡞ࣐ᄃӶȇՎܼȶϹӪйථұ
Ӽϰлဏள्ϛ௭Ӷᄃᡞᢏ܉ޠݬ∉Ȃτ྆൸እӶཏᜌםᄙޠຏ ᄻȄفڐጣҦȂୱᚡл्яӶַழᄃᡞᢏ܉Ӷᔤདྷ౫ޒȂܗ౫ޒ ޣ௦๊Ӥ࣐ᄃӶȂη൸౫ޒࡪኻȂᄃӶ൸ၮೞ๊Ӥ࣐٦ঐኻφȄ Ӽϰлဏ౫ޒᔤདྷԚᄃӶȂܗᄃӶп౫ޒٿ༯༭Ȃڐयڽޠ ѷᇳȂӶܼٯґҔຝᄃӶԫΚ྆܉ҔӶୱϨቅȄԄࠊܛख़Ȃܛᒞᄃ ӶȂդঢ়ңມᆏ࣐ᄃࣻȂӶܼୱᄃԇϟ࣐ᄃԇژۼࡪቅΚӲٲȂ ܗୱᄃԇޠӓᇽέࡪቅΚӲٲȄӱԫȂܛᒞȶҔຝᄃӶԫΚ྆܉ ҔӶୱϨቅȷȂՎЎ၏џᢏࣽܗࡧ໕Ȃٸܼ౫ޒܛᇰۢޠঐᡞܗఋ ထȂڐϲഌޠΚঐቺ८έΚঐቺ८ޠᡑϾᜱᖓژۼࡪኻȂпІڐ܂ႇџ ڸ܂ґٿӶᡑϾϟࢻூକؠږޠᄻԚ्έࡪኻȄҦܼӶȶРݳαȷ ٯґጃᄃୱᄃԇϟ࣐ᄃԇژۼࡪቅΚӲٲȂளѬӶȶ፤ख़αȷޣ ௦൸౫ޒ௦Ԟ࣐ᄃӶȂ๗ݏ࿌౫ޒӶਣޫϟࢻᅕᒁᇅࢻംȂӒࠊܛ௦Ԟ ڸ೪ۢޠᄃӶȂҼדדϛߴȄԄݏܛ೪ۢޠᄃӶҐഎયϛ՟ရΠȂ ӼϰлဏӶਣޫϟࢻᙥпՍשԋႴޠӵஆȂη൸םԚߗо௸ޫޠޒᄙȄ ᖃ๗ΚၰႇٿȂϛ፤ΡϰлဏȃΚϰлဏȃܗӼϰлဏȂ्ϛ ΚکᄃᡞܓޠᘟۢȂτ྆൸དྷ्ܝژᄃӶϟቺ८ȂџۢϨቅᄃ ᡞȂܗ௦ԞϨቅ౫ޒȄ൸ԫՅ፤Ȃٳ፤ᇴםᄙȂϛ༊ࣻϤޠৰٯϛ ԄΚૢܛདྷޠ٦ቅτȂՅйഎڸϛΡϜၿϟᇴםԚੀੀϛΤޠᄙ༗Ȃ ӱ࣐ӶդఁޠစڑȂᙥҦϛΡϜၿܛ्ߓႁޠཏోϟΚȂҔԂӶܼ൸ᄃ ࣻϟቺ८Ȃࢌϛሇܿ௦ڨӉեᄃᡞ፤ख़Ȃηϛྲ௦ԞӉեኸ౫ޒޠ ѵ෧Ȅ ᄃࣻՅΩؒႁޠࡧᒲȷȂࠍ௹ྜྷᇑȂᢏࣽܗࡧ໕ίЬၿӼኻጤસޠࢻᡑȂٯйпܥڸ ҉ޠࢻᡑ࣐ᄃࣻȄ
ѳȃᏳΤϛΡϜၿϟᇴޠၜមٸᐄ
Ӷդఁစڑ၈८Ȃңп҉ആϛΡϜၿϟᇴޠᜱᗥ྆܉Ȃளϛཽ༊ ४ܼ྆܉ܗᇮѰቺԪޠݎ՚ՅϑȂ܂܂េݨཿঔྱޠစᡜȂٯйᗀف ࡧޠᏳЖȄ൸ԫՅ፤ȂԄݏණٽΚٳѠ࣐ၜមޠٸᐄȂٻூᜱᗥ྆ ܉Ӷϡп၍݃ޠਣȂܗ೩ӱՅ׳ூяѠᏳΤϛΡϜၿϟᇴޠጤસȂໍ ՅӼЎሡ௦ூαդఁစڑޠзࣩȄ௦ίٿȂ੬ր൸ᜱᗥ྆܉ޠ၍݃ȂӶ ܺКίџϟࠊȂழяᔗѠ࣐ၜមٸᐄޠΡᘉᇰᜌȈॷӒȂդఁစ ڑ၈८ཿঔྱޠစᡜΤКٿଇ፤ȇ19ڐԪȂ۾իІܼࡧޠӼ२Ӫ࡚ ϟఃȄȞΚȟߟңມᇅߟစᡜޠପӬȈ࣐ၜមޠΚᐄ
ΚૢзСளҢࣁ྄ڐԥ४ޠစᡜȂദӼѬαକແጤϟࠊޠෂ ຬȂस्࣐Ңڽᄃࣻഷାޠ᠍ᒌዀྦȂ৽ܑᗚԥΚτࢳޠဤৰȄդݳ Ӷ၍ၿܗණၿޠঔྱȂᒶᐆпፑяକແጤޠРԓȂऐખԥ४စᡜΚ ၿέΚၿޠᢌȂӤਣܦѠޣ௦စᡜޠስȄᓎޣ௦စᡜޠܦȂ ԄӤಂࣩτȃᏱᜌࢌᙵ൳йାົȂᄈܼ྆܉ᇅࡧȂഀழӵȂၷԥѠ ึя຺ٿ຺ᓻ༗ޠᎾ༁ΩȄٯϛᇴѬ्ཀྵךΚτஃߟޠң ມȂ൸Ѡٿຏᖑ༗ȃΚൠȄ20൸ҐНҭࠊଇ፤ޠ२ᘉٿࣽȂ 19 ԥᜱпդఁစڑཿঔྱޠစᡜ࣐ၜមܛٸᐄޠᆪପറӶРݳᏱሴڏӌ໕ޠଇ፤ȂѠ ᎨȈAnne C. Klein (tr.), Path to the Middle: Oral Madhyamika Philosophy in Tibet -- The Spoken Scholarship of Kensur Yeshey Tupden, Commenting on Tsong-kha-pa's Illumination of the Thought, Extensive Explanation of (CandrakƯrti’s) “Entrance to (NƗgƗrjuna’s) 'Treatise on the Middle Way',” Albany: State University of New York Press, 1994, pp. 1-28; D. Seyfort Ruegg, “Some Reflections on the Place of Philosophy in the Study of Buddhism,” The Journal of the International Association of Buddhist Studies 18ʝ2 (1995): 156-162.20
Anne C. Klein (Knowledge and Liberation: Tibetan Buddhist Epistemology in Support of Transformative Religious Experience, Ithaca: Snow Lion Publications, 1986) Ӥኻ።դݳঔྱ
ᙥߟစᡜޠᓻ༗ȂՎЎѠңӶԄίήӈٲȄڐΚȂϹӪᄃࣻȂࠔϛ ַ҇ழᄃᡞᢏ܉ȄڐΡȂழяᑀ੬ޠߟңມȂپԄȂϛΡϜၿȄڐήȂ ึදࡧޠᄙܓੀȂпІ҉ࡧޠӼ२Ӫ࡚Ȅ ॷӒȂ࣐Πܼ߰ϸݚକُȂளޠݸȂѠϸԚΡȄΚޠݸȂ τ྆ѬӶо౫ޒܗߓຬȂᄈᄃࣻءӼτᑺ፹ȄѫΚޠݸȂᗷดᜱϹ ᄃࣻȂ्ϛᛅᅹܗۢᄃࣻȂτ྆൸ᄈᄃࣻящᅗᄃᡞᢏ܉ޠ፤ ख़ȄԥրܼΡޠݸȂ٦ϛѬࣽ२ᄃࣻȂଇᄃࣻȂՅйᗚ्௷ ଷᄃᡞᢏ܉ȄԄݏΚூޠၰ৸ȂѠࣽԚםαᏱȞmetaphysicsȟ ޠΚӈτٲȄ21ඳঐРԓٿᇴȂԄݏᄈᄃࣻޠଇᄻԚܛᒞםαᏱஆ ҐޠΚᕘȂࠍդఁစڑܛழٿޠȂՎЎє֥ȶߩᄃᡞᢏ܉ޠܗߩᄃᡞл ဏޠȞnon-substantialisticȟםαᏱȷȈ२ᘉϛӶܼ೪ۢΚঐᄃᡞܗ٦Κ ঐᄃᡞȂηϛӶܼᔥ఼ӶᄃᡞᇅߩᄃᡞޠᄈࡒȂՅӶܼԄᄃйೲᄖϹΤ ᄃࣻȄߤழΚණȂᏱࣩࢻޠΚঐᇴݳȂᇰ࣐դఁءԥםαᏱܗࣦՎ ϛᜱЗםαᏱȂڐᄃٯϛҔጃȇၷ࣐ҔጃޠᇴݳȂᔗ၏դఁစڑᄈ ཿޠঔྱ्ؒпଇᄃࣻޠҐᛅяϛழԥᄃᡞᢏ܉ޠםαᏱȂՅ ፞ԄΡᒔȃήݳӠȃѳဒᒔȃጣକܓȞݳܓȟȃݳᅮԄȂഎѠ࿌ԚࡿӪ ᄃࣻޠңມȄ22 ޠߟစᡜȂٯй௵ા࣐Ᏹ౪ၜមޠ२्ᐄȄเཌྷѠޠӵРȂKlein ᗷดпȲ๗፤Ȉ྆ ܉ܓᇅϛΡහȳȞConclusion: Conceptuality and Non-Dual Wisdomȟ࣐ᖃ๗ӓਫޠዀᚡȞpp. 206-216ȟȂࠔґଭᄈեᒞȶϛΡȷໍ྆܉αܗឋᚡαޠ౪Ȅ
21
ӶԥᜱםαᏱޠۢဏᅗ֭ᅗْޠᇴݳ࿌ϜȂпяՍၷԥӌ໕ޠԄίΡঐᇴݳȂ࣐پұڸ ٸᐄȄپΚȂȶᄈಥ྄ޠܗஆޠᄃӶϟःفȞthe study of ultimate or fundamental realityȟȄȷ ȞCynthia Macdonald, Varieties of Things: Foundations of Contemporary Metaphysics, Malden: Blackwell Publishing, 2005, p. 4.ȟپΡȂȶםαᏱᄈܼᄃӶഷஆҐޠᇅΚૢޠ੬ՔпІ֏ ӶᄃӶޠ՞ဋܛޠলᏱଇȞMetaphysics is a philosophical inquiry into the most basic and general features of reality and our place in itȟȄȷȞJaegwon Kim, Ernest Sosa (eds.), Metaphysics: An Anthology, Malden: Blackwell Publishing, 1999, p. ix.ȟ
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ആԚᏱࣩӶΚᘉࣻ࿌ႈկϛҔጃޠᇴݳȂл्ޠӱષѠᐍ౪ԚԄίѳȄڐΚȂם αᏱߟޠષᎵเཌྷϛ٘ȄڐΡȂెȶםαᏱޠଇȷᇅȶםՅαޠᄃᡞ፤ᘟȷȄڐήȂ
ڐԪȂདྷ्ߓႁϛழԥᄃᡞᢏ܉ޠםαᏱȂΚૢޠңມτ྆ϑϛኵ ٻңȄՎܼ੬րԥւܼߓႁߩᄃᡞᢏ܉ޠߟңມȂᙛդఁޠစڑȂ ංоॾࢄࣲȂپԄȂณளȃҢྟȃጣକȃޫȃณՍܓȞՍܓޫȟȃณ ՍࣻȞՍࣻޫȟȃߩשȃߩשܛȃϜȃԄГծϾȂ࿌Ϝ࿌ดηЎϛΠ ϛΡϜၿȂпІࠆαȶߩȷԆȃȶϛȷԆȃܗȶณȷԆޠӼژϛѠാ ޠңມȄ ಒήȂบԄ৷ݳϛ٘пՍȂӏԥΚஃѠֆԚߩᄃᡞᢏ܉ޠߟң ມȂഷᚾޠݸȂϬดѠпೞѵޠউᄃᡞᢏ܉ᕹᗐ௭Ȅᇅԫ ࣻᄈޠቘড়ޠΚܤȂη൸٘пົᄃᡞᢏ܉ޠᷓᚈޠȂٯߩ༊४ܼ ЎᆡᎡഌ٦ኻޠߟңມϘٵԥޠ੬᠍ȂՅп੬րԥւܼߓ ႁߩᄃᡞᢏ܉ޠߟңມ࣐ၰӒᎣȂδңпࡿӪᄃࣻȂࣦՎഀСள ҢࣁޠңມȂഎڨژၰӒᎣޠᘉϾȃዝȃܗ።ఁՅफඳଽȂᄈᄃ ᡞᢏ܉ȂηၮஊᎵяା࡚ޠռ࣬ΩȄᡘดӵȂΚР८Ȃϛᡲ௭Ӷഷᚾ ޠݸȂѫΚР८Ȃቘড়ޠܤԓ຺ң຺ᆡȂࣦՎܛӪܥ᜶Ȃ൸ᔗ၏ϛ ӏᇮມቺԪޠୱᚡȂՅђࡪቅџࡧȂࡪቅџ҉ࡧޠӼ२Ӫ ࡚ȂࣦՎࡪቅџڸդݳཿঔྱޠၽձሡ௦αޠ፟ᚡȄ23 ԄӤెȶཿᚃ৲ޠᚃᏱષᎵȷᇅȶொӶݾαޠᔗࡩ౪ȷȂٯґщϸᇰᜌդݳཿ ޠঔྱӶҢڽзࣩޠᄃࣻܛ҇റޠᎍϹᢏ܉ϟષᎵȄڐѳȂϢҼϢܗп೬༉೬Ȅ࿌ ϜȂӶಒΡӱષםԚెȂпՎܼᇳցդఁစڑޠםαᏱ་ӪȂٯйആԚ၍មޠᓀ ༅ᇅدᜳȂसѬණяΚঐپᜍȂѠᎨȈDavid J. Kalupahana, “Chapter 11: Madhyamika Transcendentalism,” “Appendix I: Metaphysics and the Buddha,” Buddhist Philosophy: A Historical Analysis, Honolulu: The University Press of Hawaii, 1976, pp. 129-141, 153-162.
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ԥᜱȶᇮມޠቺԪȷȃȶಂӏᇅཏోϟቺԪȷȃȶդݳޠঔᏱᄃᜍϟቺԪȷΚϸ࣐ήޠᇴ݃ȃ ᐄȃڸңݳȂѠᎨȈጿ݃ȂȲȮդᇴϛቩϛစȯȶಁҢࣩϛቩϛȷޠঔᏱဏ౪ȈҦ ಁҢࣩȃݳࣩȃݳٙژԄٿᙡޠ౪ၰȳȂȮᇄᢋτᏱলᏱ፤ຠȯಒ 28 Ȟ2004 Ԓ 10 УȟȂ ॳ 152-154.
ȞΡȟࡧޠӼ२Ӫ࡚ϟఃȈ࣐ၜមޠέΚᐄ
пαӗᖟޠᙥҦߟစᡜޠᓻ༗ѠஉޠήӈٲȂѠᒞᕘᕘࣻ ԛȄ࿌ϜȂԥ्҇Ӷԫ੬ր።ޠ፟ᚡȂη൸ࡪቅџࡧȂпІࡪ ቅџ҉ࡧޠӼ२Ӫ࡚ȄፚژпଌጜԥષޠࡧџᎾ༁ᇮມȂτ྆ᗚ ᇴூȄկȂࡧեпᗚԥܛᒞӼ२ޠӪ࡚Ѡп҉ȉ҉ࡧޠӼ २Ӫ࡚ȂڸϛΡϜၿܛ्ࡿӪޠᄃࣻȂΡϟέԥϨቅኻޠᜱᖓȉ ࣐ΠӲᔗΡၿᅹୱȂܗ೩ѠฑᘉᘜژᇮມڸࡧޠΚٳ੬ܓȂпІ դݳޠϛΡϜၿଭᄈٳ੬ܓΠϨቅኻޠٲȄ СளᇮّޠӫມܗхӫມȂЏڐ࣐ΚঐᇮѰޠлມȂ܂܂Ӷঐᡞ ϾࡧޠಭᄜίȂңпࡿᆏȃхȃోᇑȃܗ๊Ӥᄈຬ࿌ϜޠٲޑȄپ ԄȂಂࠊޠΚφࡪኻȂՅשέࡪቅΠȄኻφೞᇰۢڸᗀᇴޠл ມȂΚစ၍ݚȂτयழԥԄίծӔᄻޠϳτ੬ܓȄڐΚȂȶᄈຬϾȷȇ ೞᘜӶᇰޤαޠܗᄃԇαޠᄈҴ८ȂңᐘӪᄈࡠޠРԓ᎐ഈܗដІȄڐ ΡȂȶٲޑϾȷȇฬяܛӶጓ൝ȂԚ࣐উϑစዤோٲޑޠΚসȂܗ ԚѠϡпᇰޤٲޑޠΚসȄڐήȂȶঐᡞϾȷȇךԚѠܗϛѠޠ ՞ҭȂپԄȂΚঐȃΡ༶ȃήஃȃѳПȃϥ፸ȄڐѳȂȶѵ෧Ͼȷȇᙥ ҦដІѵ෧ޠ࢛ঐ८ӪȂڦѵ෧८Ӫޠ੬ኊܗࣻᇽȂӕᄈຬϾङԚ Ԅԫޠ੬ኊܗࣻᇽȄڐϥȂȶୣրϾȷȇӶڦᄈຬޠ੬ኊܗࣻᇽޠӤਣȂ ڸڐѻѠϸᚕܗᄈҴޠ੬ኊܗࣻᇽࣻୣրȂҦԫםԚϸրԓޠڦܗᇰ ޤȄڐϳȂȶ྆܉ϾȷȇԄԫڦܗᇰޤޠ੬ኊܗࣻᇽ๊Ӥ࣐ᇮມȂ༳ ༭Ӷᇮມ၈८ȂпᇮມٿхȂٯйңхޠᇮມٿࡧܗᗀᇴȄ Ԅαϳτ੬ܓژۼΠϨቅٲȂײ्ّϟȂѠпࣽԚᄃԇޠӓᇽ ӶӪ࡚ഃԪ᠓ηഃԪѷဤȂᄃԇޠੀܗስ຺ђຉᕼȂᄃԇޠኻᄙ ၮᗎӪнȂՅᄃࣻηഀழӵڨژᎎጷܗ೪४ȄژࡤٿȂφȃՍש๊ᇮມȂ߰τڐၿȄգᓎСளᇮّޠঐᡞϾࡧȂΚಂ࿙ංо ൸ѬࣽԚծᘉޒޠᇮມȂӕࡪቅདྷȂᗚݽᇮມӶٗȂл्Ӷᇮມ ޠφଇҢࣁȄ๗ݏȂծᘉޒޠᇮມщ༭ಂࠊȂࠔᎎጷ՟౪፤αංо ณ४Ӫ࡚ᇅณ४ੀޠᄃࣻȄᄢφȃՍש๊ၷ࣐ڏᡞޠ྆܉Ȃᖄ ٻӕࡪቅܫຬޠ྆܉ȂپԄȂԥܗณȂܗඍȂྲኻ᠓Ӷᘉޒޑ၈८Ȃ ӱԫྲኻყყ൝՟ᄃࣻȄඳّϟȂޠ྆܉ᗷԥڏᡞڸܫຬϟրȂկ ђ፞ᄃࣻޠ᠓ݳȂпІആԚᎎጷȃ൝֩ޠ८ȂٯณΡयȄԄ ᇰ຺࣐ܫຬܗ຺ڏᡞޠ྆܉Ȃڐᄃࣻ൸຺τܗ຺ାȂٯϛҔጃȂӱ࣐ᄃ ࣻᔗ၏ϛң྆܉ޠܫຬโ࡚ܗڏᡞโ࡚ٿᒌ໕ޠȄ ٻңφȃՍש๊ᇮມ࣐ᇮѰޠлມȂԄݏѬདྷࡍഗӶܛᒞᇮ ّޠзࣩȂ٦ѫ࿌ր፤ޠΚӲٲȇԄݏཏშፚژܗࡧژҢڽϟᄃࣻȂ η൸དྷ्ਗ਼Τᄃԇޠ८ᇽȂ٦ϛӤޠΚӲٲȄΚکφȃՍ שϟޠᇮມ࣐ᇮѰޠлມȂಭᄜϟࡤȂᗚп࣐ԂφȃՍשҐ ൸Ԅԫޠȃ౫ԚޠȃԚޠȃࣦՎΚԚϛᡑޠȇկӶٲᄃαȂᄖᓟᄖ ࠔϛདྷϜޠ٦ঐኻφȄӱԫȂѬཽٻң᠓ԚᘉޒޠйΚԚϛᡑ ޠᇮມ࣐лມӶໍᗀᇴܗࡧȂԄݏདྷ्ϹӬщᅗᡑϾޠᄃԇ८ ᇽȂϛ༊ጣФؒനȂՅйᜳռ௭ໍΚτஃӶٲ౪ณݳՍ༬ڐᇴޠ֩ძȂ ܗયϛ՟ရޠๅय़ȄپԄȂڦՍשԫΚ྆܉Ȃᇳп࣐ӤኻՍשȂΚޣ ՍשȂࠔᡑԚϟࠊᗚࣁޠȂϟࡤࠔԬΠȇኻφίџޠȂ٦ኻ φίџࠔԚ࣐ඍޠȄࣁޠȃԬޠȂޠȃඍޠȂ೩೩ӼӼᄈҴޠᇮມ ӓഎᆺᛉӶՍשԫΚᆏхӫມȂ๗ݏ൸ױՍשԫΚ྆܉༭ᛗΠȄ ԄݏСளᇮّٻңޠםщҍᡲᄃࣻᇍڨᎎጷڸ൝֩ϟୱᚡȂѬ ्ңЗڸևΩȂᗚདྷூяಁӼѠђпޠᒳݳȄ࿌ϜȂఃࡧ ޠӼ२Ӫ࡚Ȃ֊τԥѠ࣐ȂՅআңܗ።ၷԥֆܼථұᄃࣻޠᆡᎡ྆ ܉ȂηѠҴίܥ૧ఊȃᚒяΚбЉӵޠԯ଼ѓഽȄ
ϥȃڸϛΡϜၿϟᇴѠםԚМእਞݏޠࣻᜱ྆܉
ϛΡϜၿӶդఁစڑ࣐ΚᏱᇴȂ࿌ดณݳ༊ϛΡڸϜၿ྄๊ ЎޠᇮມȂۧԥᒧܼࣻᜱ྆܉ޠМእȂϘூпԚҴȂڐ੬ੇޠཏోȂ ηϘூпᄕᡘȄӶಁӼڸϛΡϜၿᄻԚМእᜱ߾ޠ྆܉࿌ϜȂߩשȃณ ளȃҢྟȃጣକȃޫܓȂഎ੬րঅூݨཏڸቸབྷࡧ໕ޠȄߩשΞՎܼ ޫܓȂѠпᇴդݳஆҐޠ྆܉ȇดՅȂᏱαȂڐᄃϛ҇ࣻݽԚಭȂ ךژԂѬңளၷ࣐ڿޠРԓٿ౪ٳ྆܉Ȅ24ҐНᒶᐆп ᄙйഀೲޠКݳழяٳ྆܉ȂՅйױᜱݨޠฑᘉȂᘜӶСளڔݗң ݳܛםԚᎎጷϟ௷ଷȂпІԄեூпΚؐέΚؐᡑඳԚϛΡϜၿȂໍՅ ථұҢڽϟᄃࣻȄ пᎎጷϟ௷ଷ࣐ಂᘉȂএّϛΡϜၿȂߒؐѠ౪၍࣐ӶᄈݾСள ڔݗޠȶୣրϾȷȄՎܼߩשȃณளȃҢྟȃጣକȃޫܓȂηഎѠңпᄈ ݾСளڔݗޠȶ྆܉Ͼȷȃȶѵ෧ϾȷȃȶঐᡞϾȷȃȶٲޑϾȷȃڸȶᄈຬϾȷȄȞΚȟߩשȈ၍Сளڔݗޠ྆܉Ͼȃѵ෧ϾȃڸঐᡞϾ
ϟᎎጷ
ӶۡఁܗলᏱޠକແጤαȂСளᇮّڸঐᡞϾࡧޠ፞ӼુടȂԄ ݏྲӓԞȂྦറ൸ኻழٗȂτ྆ፚϛαٗԚӼቅΠϛକ ޠۡఁȂηϛ҇ႇܼࡿగԥϨቅᝓੀѠّޠলᏱȄดՅȂԄݏϛདྷК ൸ᐊȂଡ଼҇ᏒѠϛڨܴ४ӵ௹ᄃԇޠ८ᇽȂ९ޠၿၰϛ༊ռϛΠȂ ՅйЎϛΠȄ൸ԫՅ፤Ȃդݳޠ၍ၿڸණၿȂӶᄃঔαȂΩؒᑗ྄ 24 ԥᜱпߩڿޠРԓ౪྆܉Ȃߒؐޠଇ፤ȂѠᎨȈጿ݃ȂȲዊजᏱࣩτॹդఁକྜӵ ϟଇІڐ፤ຠȳȂȮդᏱःفϜЗᏱൣȯಒ 3 Ȟ1998 Ԓ 7 УȟȂॳ 88-92ȇ Mervyn Sprung, “Non-Cognitive Language in MƗdhyamika Buddhism,” “Language” in Indian Philosophy and Religion, edited by Harold G. Coward, 1978, pp. 43-53.ᐍႴΚૢзޠစᡜȂഀழӵȂӶߟңມڸࡧᏳЖαȂηଭᄈСள ᇮّڸঐᡞϾࡧᙡޠᄓȂึяԍᎡޠࢆȂᒘؒۿޠяၰȄ ࢆСளᇮّޠРԓϟΚȂ֊ණяߟңມȄկȂ᠓ט࢝ࡑӵණ яᅴйࡍഗޠߟңມȂٯϛไۊȂηϛُூԥϨቅᄃ፵ޠձңȄ ӶդݳಁӼޠߟңມ࿌ϜȂॷӒঅூ੬րݨཏޠȂη൸ӶСளңມ ϟࠊࠆαޠȶߩȷԆȃȶϛȷԆȃܗȶณȷԆȄቅᙐܛםԚޠߟң ມȂпȶߩשȷ࣐پȂߒؐѠ౪၍࣐ӶᄈݾСளڔݗޠȶ྆܉Ͼȷȃȶѵ ෧ϾȷȃڸȶঐᡞϾȷȄ
ˬȃዀұߩשпЇӪܷ၍Сளᇮّޠ྆܉Ͼ
ȶߩשȷ౪၍࣐ӶᄈݾСளڔݗޠ྆܉ϾȂΚР८ȂᄈܼѬ ᠓йєᇦӶՍשԫΚ྆܉ޠݳȂߓ݃ሴϛп࣐ดޠᄙ࡚Ȃϛ௦Ԟ࣐౫ ԚޠяึᘉȂйϛՍשᇳᇰ࣐ഷۼቺпՎܼӕη҉ϛޠ՞྆܉ȇѫ ΚР८ȂࠍໍЇӪᐈձȂ௦Ρഀή᠓ႇޠȂЇႇٿӕ௦ӕቘӵ၍Ȅ˭ȃዀұߩשпЇӪܷ၍Сளᇮّޠѵ෧Ͼ
ഇႇߩשϟᇴȂบԄ҉ᙅޑޠє၇ȂηԂܷಣ၇ޑޠѵ෧Ȃ ٻՍשԫΚ྆܉ூп௹Ȃᗘռࢻܼ྆܉ጴ఼ޠѵߓȂӱԫѠ౪၍࣐ ӶᄈݾСளڔݗޠȶѵ෧ϾȷȄդݳџѵ෧ϾޠݳȂഷளُޠםȂ൸ ௹କՍשԫΚ྆܉ޠᇑᓟٿȂໍՅϹӶϥចȃΫΡȃΫΥࣩȂη൸ ϹӶҢڽᐤโޠᄻԚ्ȃҢԇࣁޠяΤπȃпІҢԇᄳᇰޤࣁ ޠᜱᖓስȄˮȃዀұߩשпЇӪܷ၍СளᇮّޠঐᡞϾ
ࢌดѵ෧҉ٿȂࠄяಁӼޠᄻԚ्ȃяΤπȃᜱᖓስȂ έѠ౪၍࣐ӶᄈݾСளڔݗޠȶঐᡞϾȷȄඳّϟȂѬ्ѵ෧҉ூȂܗ࡚໕྆܉ܷூයȂٸߤѵ෧ܗ࡚໕྆܉ϘԚҴޠঐᡞϾȂ֊ϛՍખȄ ൸ԫՅ፤Ȃளп࣐ԥܛᒞΚঐঐᡞҐٙޠԇӶȂϛႇױᄃࣻӕή ᠓କٿȂп᎑൸ܛਕޠϨቅኻޠѵ෧ܗϡп՞Ͼޠ࡚໕྆܉ȇՎܼ џঐᡞϾȂࠍஆܼϛױѵ෧ܗ࡚໕྆܉࿌२ᘉȂпІಂܼථұᄃࣻȄ
ȞΡȟณளȈ၍СளڔݗޠٲޑϾڸᄈຬϾϟᎎጷ
҉ѵ෧ȂϹӶϥចȃΫΡȃΫΥࣩȂٯϛӱԫ൸ѠାݍณነȂ ดࡤѬᆔױចȃȃࣩ࿌ϲ෧ܗ២ݗӶࣽࡠȂ२ᘉηϛӶܼӱԫ՟ ចȃȃࣩȂดࡤᇨആԂ٘п༈ޠࠔᆨஞޠ྆܉ᆪᛴȄԄ҉ ѵ෧ϟࡤȂѬךяӼޠϲ෧Ȃܗྲኻ௭Ӷ྆܉ϾޠՏȂࠍϛ༊ ᜳଡϥΫؐԼؐϟᜐȂՅйଽφ၈ٯءԥϨቅኻޠુѷȄดՅȂ ࢌ҉ѵ෧Ȃέ्Сң൷ளޠુѷȂ၏ࡪቅᒳȉ൸ԫՅ፤Ȃդఁစ ڑॾࢄࣲޠᇴݳȂഎӶ።ᢏᄇܗࡧចȃȃࣩޠȶณளȷȂϘᆏூ αҔᢏᄇܗҔࡧȄ25 ԄݏߩשϟᇴѠ౪၍࣐ӶᄈݾСளڔݗޠ྆܉Ͼȃѵ෧Ͼȃڸঐᡞ ϾȂࠍณளϟᇴȂ֊Ѡ౪၍࣐ӶᄈݾСளڔݗޠȶٲޑϾȷڸȶᄈຬϾȷȂ ٯйᡲࡧࣁȂᐘϹޠڦӪᏳҔ࣐ᖄೲޠڦӪȄˬȃዀұณளпЇӪܷ၍СளᇮّޠٲޑϾ
ள८ᄈณ፤ϨቅኻޠᄈຬȂଷߩЋႇ੬րȃ྄ڐऐλȃܗߩளઢ ۊȂτ྆ᜳռಭᄜܓӵϑစዤோޠစᡜܗᇰޤᒳݳϡпङܗ࣐ ྲȇኻφϑစዤோޠစᡜܗᇰޤᒳݳӶԞጢᄈຬȂ൸ױᄈຬঔ ȃ᠓ȃܴ४ȃܗєᇦӶΚۢޠጓ൝၈८ȂԚ࣐စᡜܛਕޠܗᇰ 25 پԄȂȮᚖߢ֥စȆಒ 1 စȯȞT. 99, vol. 2, p. 1aȟଅၸդߡᄈ፞ЩкޠұȈȶ࿌ᢏՔณளȦशȃ ޫȃߩשȧȇԄᢏȂࠍ࣐ҔᢏȇҔᢏȂࠍҢზᚕȇზᚕȂൊᅿȇൊᅿȂᇴЗ ၍ȄȷޤܛਕޠݸȂη൸Ԛ࣐ܛᒞޠٲޑȄኻޠΚঐႇโȂܗѠᆏ ࣐ȶٲޑϾȷȄ ᙥҦٲޑϾȂூژޠȂᗷดᇴூαԥܛစᡜܗᇰޤȂряޠхቌȂ ηߩӤϊѠȂࠔᄈຬϑೞԞጢ࣐ڔݗޠٲޑȂԂഐҢޑೞၢᎵܗ ࣦՎဤ࣐ྤႾޠᛁޑȂᄃࣻၮѷဤ௭ԂංၿᙾȄ26 ౪၍ژٲޑϾѠޠુѷϟࡤȂٯϛѬାᖟЇٲޑϾޠτᄰȂ ึя״ցܗ၍ᄻޠ֠െȂࠔංоᗚӶӵؐȄѠпޠٲȂڐᄃ ӼȄդݳᒶᐆпᢏᄇܗࡧចȃȃࣩޠณளȂၯяಒΚؐȂᙥпᙾ ᡑစᡜםᄙȂᏳҔࡧڦӪȄ ഇႇณளᢏܗณளདྷȂ྄८ȂЦᅿӶѵ෧҉ᙾȂܨѬࠂ४ ӶΚۢጓ൝ޠಭᄜȂᔥဋξΚࡢȃΚԐॴȃܗًٜजෂளӶޠདྷݳȂ Վܼᑗ྄८ȂࠍఄᎡញᄇҢڽзࣩᓎਣᓎӵττϊϊޠᡑϾȄ ᙥҦᢏᄇܗࡧចȃȃࣩޠณளȂӶඵతٲޑϾαȂՎЎԥԄί ή٘пᆏၿޠໍȄڐΚȂȶҒᆓٻңȷӶѵ෧ޠ௦ដܛםԚޠ ٲޑϾቺԪȂٗӪȶঢ়ȷױѵ෧҉ܛථޠಣԚഌϸܗᄻԚ्ޠ ቺԪȄڐΡȂпȶளᄙစᡜȷܗȶᄜܓࡧȷ࣐Ґ՞ޠٲޑϾቺԪȂ ٗӪпȶҢڽзࣩҐٙޠᡑϾȷ࣐Ґ՞ޠᄃٲؒޠቺԪȄڐήȂȶ८ ᄈ८ᐘӪڦᄈຬȷ࣐ᏳӪޠٲޑϾቺԪȂٗӪȶ൸ҢڽзࣩҐٙᖄೲ ޠࢻโȷ࣐ᏳӪޠᡑϾޠቺԪȄ စҦԄαήӶໍࠊࡤ˕˕ޠᄈྲȂѠпѐᡘȈளܛᒞޠٲޑȂ єࢃՍשԫΚ྆܉ȂϛُூӼቅϹӬᄃԇޠӓᇽȂЇঈᙥֆΚٳ௪ࢋȂ ױᄃ఼ࣻᖢϾȃ੮ભϾȃܗࣦՎڿۢϾΠȄΚҎጃᄃϹӪณளȂໍ 26 ߤழΚණȂҦܼᄃࣻڸٲޑϛӤޠ྆܉ᕋആȂȶᄃࣻԄڐՍٙϟܛȷȞreality as it is in itselfȟٯϛ๊ܼܛᒞޠȶޑՍٙȷȞthing in itself; things in themselvesȟȄԥᜱΡঐ྆܉ᙐ ޠ ᇴ ݃ Ȃ Ѡ Ꭸ Ȉ Chris Horner, Emyrs Westacott, Thinking through Philosophy: An Introduction, Cambridge: Cambridge University Press, 2000, pp. 26-27.
ᢏࣽܗࡧȂᔗ၏ϛՎܼέໍٲޑϾڸߩٲޑϾᘜӶӤΚቺԪޠᄈࡒ ၈८ȂηϛՎܼћӶԥՍשڸณՍשᘜӶӤΚቺԪޠލஉ၈८ȇϹ्ޠ ϏЊȂᔗ၏ӶܼЇӪ၍ٲޑϾܛആԚޠძȂ௷ଷٲޑϾܛആԚޠુ ѷȂпІ௱ໍӶᄃԇӓᇽޠఃȄ
˭ȃዀұณளпЇӪܷ၍СளᇮّޠᄈຬϾ
ณளঐᇮມȂߓ८αᗷดѬΚঐᇮມȂկܛᒞณளᢏܗณள དྷȂࠔѵழяϹӶចȃȃࣩޠᢏࣽܗࡧȄ൸ԫՅ፤ȂڸϛΡϜၿ ѠםԚМእਞݏޠࣻᜱ྆܉ȂєࢃณளԫΚ྆܉Ȃُ፞դఁޠစڑȂڐ ೞᔡᔇӶᇮມޠΚቺԪดࡤೞቺᇮມܵແޠםȂ຺ٿ຺ཌྷϛ٘ ၿȂη຺ٿ຺ৡܿϡпᘜȄഀழӵȂӶդఁစڑ၈८Ȃႇᢏࣽܗࡧ ٿܦစᡜܗᎾ༁ᇮມȂڐӌ໕ࠍԥ຺ٿ຺ђ२ޠᗎ༗ȂՅߓ౫ޠК ݳȂη຺ٿ຺Ꮎሇ൸ዤȄ ᙥֆณளᢏܗณளདྷȂٻစᡜࣁூпܦяпณள࣐ஆ።ޠם ᄙȂစᡜםᄙޠᙾᡑȂၯя२τޠಒΚؐȂՅϛѬࡍഗӶளᄙစᡜޠ ر᠗ȂܗടဤӶڑစᡜᇅߩڑစᡜޠΡϸᄈࡒȄӕȂӤኻᙥֆณ ளᢏܗณளདྷȂϛ༊ٻᇮມԥᄙޠࡧٿࣁڸᎾ༁ȂՅйٻࡧޠ ڦӪூпӼ२҉Ȅ Κၰႇٿ੬ր።Ȃณளᢏܗณளདྷٯϛ۟Ҵޠݎ՚Ȃηϛ ୌᅮᘉᆩޠਡȂՅѠпକծ९ڽܓޠװᙾձңȂηԂЩΚױᢓ ୡȂѠᙥпܦစᡜޠӼ२םᄙȂпІ҉ࡧޠӼ२ڦӪȄ२ᘉӶܼȂ ٯϛॏၷҭӼᄁޠୱᚡȂՅױ᠓ႇޠᄃࣻέ၍ޠୱᚡȄ ԄؑΚԪޠစᡜȂഎᅘӶᄃࣻೞႇ࡚᠓ޠݳȂತᑗӕӼޠ စᡜȂϬดഗᚈӶࡶ҂ޠቺԪȂᏏӶҭαޠᖆ෦ܗஃऄȇӤኻӵȂ ԄؑΚঐᇮມȂഎܴݬܼᄃࣻೞႇ࡚᠓ޠᇰۢȂ᠌ӕӼޠᇮມȂಥفഗᚈӶࡶ҂ޠቺԪȂ࣐НԆޠஃऄȄดՅȂᖄٻ൸٦ቅΚԪڔଽ ምЗޠစᡜࣁܗᇮມޠңЗਔȂេݨณளᢏܗณளདྷȂ܂ᄃࣻ ܺȂॴକழȶᄃࣻޠᙾӪȷȂᡲᄃࣻூпӶစᡜȃᇮມȃܗࡧ ᕖூមܺȂӏኻȂ൸ߩளঅூτਫ੬ਫΠȄ ҦܼڸϛΡϜၿѠםԚМእਞݏޠࣻᜱ྆܉Ӷၿ౪α҇ཧପณள ᢏܗณளདྷȂᇮມܛܜၸޠཏోȂϑϛ༊४ܼᇮມቺԪޠݎ՚ȇٿூ ໍޠȂ֊ȶᙾӪȷԚԄեఃѠϹໍᄃࣻޠӼ२စᡜȂܗึදӼڦӪ ޠࡧȄ൸ԫՅ፤ȂծΚࣻбܗኈбȂڐѓٯߩ༊ᆱࡼӶޫҪ ޠિܗۼбޠቺԪȇᇮມޠѓȂҼߩ༊ᆱࡼӶહНԆޠቺԪȄ ᄈᔗӵȂࡪቅџਔᇮມȂծࡪቅᢏࣽΚࣻбܗኈбȂϹ्ޠ፟ᚡȂ ࿌ดဤӶࡪቅࣽяҴᡞޠϲోȃᄙޠෂຬȃڻ᎐ܗᎸݱᒁᅑޠᜱᖓȄ ඳّϟȂᇮມѠпԄեຏᔤӵழΤܗழяҴᡞйᄙޠ८ᇽȂпІᄃԇ αᄙޠᜱᖓȂҔԂᄻԚᇮມѠпԄեᎍϹථұᄃࣻޠ፟ᚡȄ
ˮȃᐘϹޠڦӪᏳҔ࣐ᖄೲޠڦӪ
դݳޠณளϟᇴȂᡲҢڽзࣩޠစᡜࣁȂܗᡲᇮມӶࡧޠڦӪȂ ϛ༊ூژӼ२ኻᄙޠȂՅйᗚԥᏳҔࡧڦӪޠᑗ྄ңཏȄ࣐ȶΥ ҔၿȷϟΚޠȶҔࡧȷȂϟܛпᆏூαҔጃȂᜱᗥޠΚؐȂҔԂ൸Ӷڦ Ӫޠ።ᐍȄԄѨޫُᄜޠݳȂȶ८ᄈ८ᐘӪڦᄈຬȷ࣐ᏳӪȂᙐ ᆏ࣐ȶᐘϹޠڦӪȷȂΚ௦ដȂᑀޠȃႮයޠ௦ដᘉȂܗбࢳޠ௦ដ ८ȂםԚٲޑ൸٦ঐኻφޠ፤ᘟȂ๗ݏȂҢڽзࣩ൸ೞ᠓ȃᔡᔇȃ ܗϾङԚܛڦޠٲޑȄЇϟȂԄݏϹӶចȃȃࣩޠณளȂȶ൸Ңڽз ࣩҐٙᖄೲޠࢻโȷ࣐ᏳӪȂᙐᆏ࣐ȶᖄೲޠڦӪȷȂӒϛࡩңߺޠ ЇᔗџϾङᄈຬܗᗙί፤ᘟȂ٦൸ԇᐡཽܗණٽӈȂϛ༊ᡲҢڽз ࣩޠಣԚഌϸܗᄻԚ्ூпᏒѠщϸථȂՅйᡲҢڽзࣩӼޠቺ८ܗϲోூпӶᡑϾޠࢻโᏒѠڨژ҂ᒌޠ२ຝȄײ्ӵᗀȂࡧ ณளȂҦᖄೲޠڦӪΤКȂЩକᐘϹޠڦӪȂϹໍҢڽзࣩӶᄃԇ αޠӼ२८ᇽȇஆܼᎍϹӵϹӪᄃࣻϟᄕᡘȂՅߩঈӵആԚᄃࣻޠᎎ ጷȂࡧณள֊Ѡᆏ࣐ҔጃޠࡧȄ ԄяϟܼᐘϹޠڦӪȂପӬٲޑϾܛழяٿޠԇӶ྆܉ȂпІ ପӬࣻᄈ྆܉ܛழяٿޠԇӶᇅϛԇӶޠୣϸȂٯϛُூӶᏳӪαϹ ΤΠϨቅኻޠᄃࣻȂѠ൸ڸٲޑᄈፑՅژ២ݗȂҴڔЇኇӲٿȂ ๗ݏആԚ፞ԄȶԇӶ൸ԇӶȷȃȶԇӶϛϛԇӶȷංоӓቋϾޠ፤ ᘟȄӶᇮມቺԪڿۢޠ፤ᘟᇅ྆܉םԓցดޠϸրȂདྷ्ΚԚϛᡑ ӵޣ௦ຯӶܗңӶξᡑϾޠҢڽзࣩȂ࿌ดဈКဈရȃѳᏪȂࣦ ՎЇႇٿױՍϐܛԥޠ၇റȂഎ༮ആԚณܼᄃࣻޠ๙ጣᡞȄ ณளᢏܗณளདྷȂ२ᘉٯϛӶܼᓘᄙӵۢϨቅٲޑԇӶȂηϛӶ ܼڿۢӵᆱࡼϨቅٲޑԇӶпୣրܼϨቅٲޑϛԇӶȂՅӶܼᄙӵܥ ҢڽзࣩᖄೲᡑϾޠಁӼቺ८ᇅϲోȄᄈྲٿࣽȂପӬӶᖄೲڦӪ ޠᢏᄇܗࡧȂณளԫΚ྆܉ȂЩକԇӶܗϛԇӶϟޠ྆܉Ȃࡿ ӪҢڽзࣩޠᄃࣻȄඳّϟȂпࡿӪҢڽзࣩޠᄃ࣐ࣻಂᘉȂᇅڐ ᇴϨቅٲޑԇӶܗϛԇӶȂঈϛԄᇴҦಣԚഌϸܗᄻԚ्ܛ๗Ӭ၍ යޠҢڽᐤโᡑϾϛᘟȄ౪၍ژΚঐ्ᘉȂτ྆ၷৡܿၮ౪၍Ȃ եпӶդఁޠစڑȂංоณܛᒞᜍ݃ӉեҢڽᡞ˕˕ณ፤ᆏϟ࣐ӵᅱ ԥȃȃЉȃઢ˕˕ԇӶޠୱᚡȂࠔစளԥᢏᄇܗࡧҢڽᐤโณ ளޠ፟ᚡȄ
ȞήȟҢྟȃጣକȈณளϟᖄೲڦӪޠໍΚቺථ
༊൸ณளΚມٿࣽȂл्ޠཏࡧӶܼᡘұҢڽзࣩщᅗᡑϾȂٯϛ ࡰۢȄӏኻȂദӼѬᆘӶࡿӪҢڽзࣩޠᄃࣻȂ൸ڦӪޠׯᐆܗڦӪޠ።ᐍȂၯя२τޠಒΚؐȄԄп࣐Ѭ्ณளΚίȂ൸ױ܂ᄃ ࣻࡿӪޠၰโഎٗΠȂτّ྆ϟႇԟȄ зӼЎҢڽᡞΚᐍᎇφഎڸณளඩٙՅႇȂկȂژᓟٿȂԂ ηءϨቅ੬րޠȂӒϛፚංоϹϛαϨቅኻޠᄃࣻȂ܂܂҂Κٳ᎐ڨ ณளޠད།ȃ֩ᘚȃᡚᔄȃܗณۋȄԄݏݸךԚѬঐኻφޠၘȂ τ྆൸ԥᔯଇޠ्҇ȄۓйңΚϸ࣐ΡޠРԓණୱȂژۼդݳႇϸ ၔτณளȂᗚΚૢޠҢڽᡞЋࣽϛᔘณளΠȉ ณளᔗ၏ءԥၔτޠୱᚡȂՅѬԥᡞᇰϛޠୱᚡȄӕȂၿ౪αȂ ณளᔄȂٻϛூϛ௦ڨ࢛ΚۡఁȂϛ༊రณ्҇ȂՅйၿαȂߩ ளѠឋȄ စҦᔯଇȂԄίΡߓ౫ܗݳȂτ྆ӼЎֆԚΚૢڸณள༊Цܼ ඩٙՅႇޠ๗ȄڐΚȂஆҐዻȂᇰۢՍשΚޣՍשȂ८ᄈѵӶзࣩȂ пᐘϹ࣐ᏳӪȇՎܼณளȂࠍԚ࣐ᘉᆩȂծཧॵᐡȂୌᅮޠ༅ࢻႇࡤȂ έӲژஆҐዻԋᛨޠޒᄙȄڐΡȂᄈܼณளȂпདڨޠЇᔗ۩ӼȂپԄȂ དოȃϛԋȂٯй་Ӫܼగณளץץႇџ൸ᆘΠȂӲᘫܛᒞޠளᄙȄ Ԅݏᔯଇޠ๗ݏϛяΡᇴມȂ٦ቅȂณளτ྆ѬзέӼяٿޠ ѫΚঐདოມȂпІಯാܼณޠစᡜඩԣȄ ҔԄলᏱϏձϛሇܿܺႇᄃࣻȃ౪ȃቌঅ๊ஆҐ྆܉Ȃդݳࠍ ϛሇܿܺႇҢڽᐤโޠณளȄԄեϘᆘϛሇܿܺႇںȉԄίήݳȂ τ྆ЎϛΠȄڐΚȂٯϛژ༅ࢻȃӵᎫȃܗٲࢉϘѪณளȂՅҢ ڽᐤโӉեਣȃӉեޒᄙࣲณளȄڐΡȂጃᄃпณளϟᖄೲڦӪ࣐ஆ ҐዻȂՅϛྲᙠႇᐘϹڦӪޠԋᛨСφȄڐήȂٯϛѬึяᆲ ܓޠདڨȂიڭܗѪᝑΚଳȂᓎ֊ձጬȂՅစளໍఄᎡޠញᄇȄ ดՅȂఄᎡញᄇณளȂέեፚକںȉԄп࣐ᡑϾѬᡑٿᡑџȂ ءϨቅԂᗀޠȂ٦൸ᗀϛίџΠȄԄѬ᜵၈ࣽ߇Ȃܗዂዂጚጚࣽ
ณளݱޠѵߓȂࠔп࣐ϑစࣽژᡑϾΠȂτ྆ΚᐍᎇφഎѬڸณள ඩٙՅႇȂܗณளԫΚ྆܉ڸณளϟདڨԚ࣐Κၿೲएϛഇޠ២ݗױ ࿌ٲ൸ኻ௬ᇑӶ၈८ȄดՅȂٲᄃαȂঈᗚϛ҇๙గܗጴ఼ژঐ ӵؐȄଷΠஆҐޠ्ؒȂپԄȂҦចȃȃࣩΤКȂпІጃҴпᖄೲ࣐ ᏳӪȂӶૈณளᢏܗณளདྷαȂԄίήτ२ᘉȂഷঅூᓻӒݨཏڸђ ᗬᗦȈڐΚȂݱࢳޠᆓᘉȇڐΡȂᡑϾᐤโޠᙾᘉȇڐήȂեпԄ ԫޠጣҦᇅၿ౪ȄҔԂӶήτ२ᘉޠऐખᇅܦȂϛ༊ٻዀұޠ२ᘉ ྆܉ȂҦȶณளȷٗӪȶҢྟȷڸȶጣକȷȂՅйٻҢڽзࣩޠᄃࣻȂூ ژໍΚቺޠථȄ ൸ҢڽᐤโޠᡑϾܛ೪ۢޠݱࢳޠକᘉȂᆏϟ࣐ȶҢକȷܗȶяҢȷȇ ݱࢳޠಥᘉȂࠍᆏ࣐ȶྟκȷܗȶԬκȷȄ27ҢڸྟȂᗷΡঐ྆܉Ȃη ѠӬӶΚକȂԚ࣐ȶҢྟȷΚມȂߓұܛ೪ۢݱࢳޠΡঐᆓᘉȄᄈྲٿ ࣽȂȶณளȷԫΚ྆܉Ȃл्ࡿӪᐍᡑϾᐤโޠݱȇȶҢྟȷԫΚ྆ ܉Ȃࠍл्ࡿӪᡑϾᐤโӶܛ೪ۢݱࢳޠᆓᘉȄΚࢳܗΚᄡᡑϾᐤโȂ ࿌ดϛཽ༊ЦܼҢڸྟΡঐᆓᘉȇԄݏηᗀژΡঐᆓᘉϟޠםȂ ٯйᖃӔѬңѳঐ྆܉ٿߓұڐؐȂࠍΚࢳᡑϾᐤโޠ२τᕘȂ֊ Ѡᇴ࣐Ԛ՟ᚾޫȃҢՃԬȃҢ՟ྟȄ ԄዂዂጚጚӶစᡜҢྟޠםȂԄӤ᜵၈ࣽ߇ӶစᡜณளȂ٦ቅȂ ϛ፤ᗀҢྟȂܗᇴณளȂτ྆എৰϛΠӼЎȄӶᗎӪཿޠঔྱαȂ դݳ्ؒఄᎡញᄇณளȇӶҢྟޠញᄇȂЏڐϛᚭᏽȄՎܼញᄇҢྟȂ ࠍѠҦ྄ڸᑗ྄ΡР८ٿᇴ݃Ȅ྄८Ȃ༊൸ҢକՅ፤ȂӒϛࡩ 27 ൸ޫޠಌܛ೪ۢޠȶٿȷȶџȷ྆܉ҼดȂپԄȂȶٿȆُٲҢȂџȆٲϛ౫ȇ݃ ΠޤٿџȂϛକܼϸրȦܛᒞٿȂཏࡿُࣽٲҢକϟбࢳȇܛᒞџȂཏࡿٲᚕຝጤ ޠጓ൝ȄԄݏఽఽྀྀΠޤᐍঐٿџޠᐤโȂࠍҐϛ҇ఃᄈٿџޠϸրᇰޤȧȄȷȞȮτ ॹΤྊթစȆณளࠣಒήȯȂT. 672, vol. 16, p. 613cȇ Daisetz T. Suzuki (tr.), The Lankavatara Sutra: A Mahayana Text, LondonȈ Routledge & Kegan Paul, 1932, p. 157.ȟ
ױҢକԫΚ྆܉ךԚ྆܉Ͼޠݎ՚ȂܗདྷԚַழᄃᡞᢏ܉ޠ྆܉Ȃη ϛႲӒᇰۢԥܛᒞӓดйڿۢޠҢକܗܛҢକȄᑗ྄८Ȃࠍױញ ᄇޠ२ᘉȂܺӶեпԄԫҢକޠጣҦᇅၿ౪Ȅ ΚૢзӶΚᎇφ࿌ϜȂڐᄃӼЎᗚཽᜱݨҢڽзࣩޠҢྟܗҢ ՃԬȄดՅȂϛᡲћӶҢྟΡᆓ၈८ȂࣦՎ྄ӵѬ௦ڨҢڸ ྟΡঐ྆܉ȂᙾՅᑗ྄ӵ܂ࠊၯяԂංؐȂདྷᒳݳસեпҢȃեп ྟȂཽቅޠȂ৽ܑѬխЎȄ ӶસեпҢȃեпྟޠз࿌ϜȂτӼѠ་ӪܼΡϸݳ ࣐ഷஆҐٸᐄޠࡧםᄙȂܛлȃМࡼȃܗ௦ڨޠᇴݳȂτܱϛѵо ᘫ๗ژѳᆎ፤ᘟϟΚȂҼ֊ȂՍϐяҢȃѻяҢȃՍѻӔӤя ҢȃܗณጣณࢉяҢȄ28Վܼᅿ໕ᗘռױҢڸྟ࿌ԚΡঐᑀՍԚҴޠ྆ ܉Ȃٯйঞ๗ΡϸݳޠࡧםᄙȂ29ᙾՅᖄೲޠڦӪΚ៛ՅΤȂᢏࣽ ܗࡧҢڽᐤโᜱᖓӶϲޠಁӼӈޠٿᓹџȂཽቅޠȂ৽ܑ ђЎُȄ ӶસեпҢȃեпྟйέݨ२ᜱᖓӈޠз࿌ϜȂτӼѠ ᜳռַᚖ࢛ᆎםᄙޠҢᇅܛҢޠΡϸࡧȂҼ֊ȂӤኻ८ᄈҢڽᐤโȂ ࢛ٳӵРңᜱᖓޠӈӶ၍មȂѫѵԥٳӵРȂࠔңΡϸޠҢᇅܛҢ Ӷ၍មȄՎܼδя౫ӶҢڽзࣩޠȂϛ፤ဤӶϨቅኻޠݱࢳȃؐȃ ܗᕘȂηϛ፤ਗ਼ІϨቅኻޠҢڽᡞȂңᜱᖓӶϲޠಁӼӈޠٿ 28 ȶ፞ݳϛՍҢȂҼϛуҢȂϛӔȂϛณӱȂࢉޤณҢȄȷȞȮϜ፤ȆᢏӱጣࠣಒΚȯȂT. 1564, vol. 30, p. 2b.ȟԫѵȂᎨȈDavid J. Kalupahana, MnjlamadhyamakakƗrikƗ of NƗgƗrjuna, DelhiȈ Motilal Banarsidass Publishers, 1991, pp. 105-106.
29
پԄȂᎨȈDavid Loy, “Chapter 1: The Nonduality of Life and Death” Lack and Transcendence: The Problem of Death and Life in Psychotherapy, Existentialism, and Buddhism, New York: Humanity Books, 2000, pp. 1-29.
ᓹџӶ၍មȂٯйరϛַᚖӉեםᄙޠΡϸࡧȂཽቅޠȂ ৽ܑѬᇴ๙ณ༊ԥΠȄ30 դఁစڑঅூτਫ੬ਫޠӵРϟΚȂӶܼ൸ҢڽᐤโޠӉեݱࢳȂ ೲᄖңᡑϾϟࢻᜱᖓӶϲޠಁӼӈޠٿᓹџ࣐ಂޠِ࡚ȂӶໍ ᢏࣽȃࡧȃڸ၍មȂٯйӱՅϛַ҇ᚖӉեםᄙޠΡϸޠםՅα፤ᘟȄ ڐၽձޠ౪ȂѠᙐख़ԄίȄ࿌ױಂӏܺӶݱࢳޠକᘉȂॷӒȂᗘռ Ңକ࿌ԚΚঐӏᎭҐٙ֊ѠᑀԚҴܗᑀٻңޠ྆܉ȂηϛҢᇅ ܛҢޠࣻᄈȂџࡧՄϟޠᜱ߾ȄڐԪȂݱࢳޠକᘉȂ၍Ԛᖄೲ ޠҢڽᐤโȄಒήȂϹໍᖄೲޠҢڽᐤโȂસݱࢳޠକᘉեпԄԫҢ କޠጣҦᇅၿ౪ȄಒѳȂҦܼӶᖄೲޠҢڽᐤโȂᙥҦᡑϾϟࢻᜱᖓ ӶϲޠಁӼӈޠತᑗȃМእȃ௱ȃଢഃȂϘԥܛᒞݱࢳޠକᘉȂӱ ԫȂݱࢳޠକᘉϟܛпҢକȂ֊Ѡᆏ࣐ᙥҦᜱᖓӶϲޠಁӼӈܛߵԚ ޠҢକȂᙐᆏȶጣକȷȄ ኻφ౪၍ޠጣକȂ൸ҢڽᐤโޠҢྟȂϛ༊ࣽӶҢྟܗҢ՟ྟ ߓ८ޠݱȂՅйථұեпҢȃեпྟޠӱጣҢྟޠᡑϾϟࢻȂٻҢڽ ᐤโޠҢྟϟᄃࣻȂூژໍΚቺޠܥȄ ȶҢକȷඳԚȶጣକȷȂȶྟκȷඳԚȶጣྟȷȂߓ८αȂԂ ѬৰΚঐԆȂٲᄃαȂᙛᙾяޠཏဏȂߩЩ൷ளȄᖟήᘉȄಒΚȂᢏ 30 ೲᄖᜱᖓӶϲޠಁӼӈޠٿᓹџ࣐ಂޠِ࡚Ȃᐄп၍មҢڽзࣩޠҢྟȂࣻᜱစ ᜍ྄ӼȂӶԫ༊ᓄяΡࢳစНȂпٽՄȈ پΚȂȶԥӱԥጣȆзȂԥӱԥጣȆзȇԥӱԥጣȆྟзȂԥӱԥጣȆзྟȄȷ ȞȮᚖߢ֥စȆಒ 53 စȯȂT. 99, vol. 2, p. 12c.ȟԫѵȂᎨȈȮᚖߢ֥စȆಒ 81, 295, 334, 711, 916, 1165စȯȂT. 99, vol. 2, pp. 20b-21a, 84a-b, 92b-c, 190b-191a, 231c-232b, 311a-b. پΡȂȶ፞դφȊᇴȆпΫᆎӱጣࢉȂΚϹзࣩϑԚȂ౫ԚȂ࿌ԚȄե࣐ΫȉܛᒞԄ ٿઢΩࢉȂݳᔗԄࢉȂΚϹಁҢཿࢉȂΚϹᙢԚΚϹහܛூࢉȂΚϹಁҢІ፞ᙢӤ ࢉȂΚϹᙢᝓρΩࢉȂΚϹᙢԚ൸ϛଞࢉȂΚϹᙢఽാ၍ՍӶࢉȂ ΚϹԄٿܛࢻȆІΚϹ፞դԚၿਣȆՍӶ༗ΩࢉȂ፲ᙢՍӶΩࢉȄ፞դφȊ࣐ ᇴȆΫᆎӱጣȄसኅᇴȂԥзࣩཌྷჩȄȷȞȮτРኅդᝓစȯȂT. 279, vol. 10, p. 35a-b.ȟ ԫѵȂᎨȈȮτРኅդᝓစȯȂT. 278, vol. 9, p. 409c.
ࣽϟഋޠໍΚؐϾȈٻߩשȃณளȃҢྟϟᢏࣽȂѠӱՅ௦៊៧ ࣐ڔޠࠊෂȂϛՎܼϘٗӶ఼ᡘޠӵРȂ֊ടΤᅘޒᄙȄ31ಒΡȂ ҢڽᄃࣻޠໍΚቺථȈٻҢڽᐤโҦᖄೲڦӪȂூпໍΚቺఃᄃࣻ ޠसϔ८ᇽȂՅҢڽᐤโȂ֊ѠԄԫఃޠᄃࣻٿ౪၍Ȃη൸ጣ କٿ౪၍ȂՅםԚᢏࣽҢڽጣକޠහኌȄ32ಒήȂඳ҂ஸޠມȂ ᙾ࣐ᏳӪϛΡϜၿޠңມȈᄈܼҢକڸྟκΡঐ྆܉Ȃࢌϛ௦ڨҐٙ ԥӉեѠᑀԚҴޠஆᙄȂٻңޠਣȂηϛ࿌ԚΚૢзܛಭᄜᇰۢ ࣐۟ҴޠມȂՅཧପӱጣٿᗀҢକȂࢉԚȶጣକȷȂཧପӱጣٿᗀྟ κȂࢉԚȶጣྟȷȄҦܼӱጣҢȂٯߩᑀ֊ѠԚҴޠҢକȂࢉԚȶϛҢȷȇ ҦܼӱጣྟȂٯߩᑀ֊ѠԚҴޠྟκȂࢉԚȶϛྟȷȄҦܼȶϛҢϛྟȷȂ ൸ጣକϹӪȶϛΡϜၿȷȄ 31 пᢏࣽጣକȂҴࣦဏȄԥᜱစᜍȂپԄȂȶԫࣦȂܛᒞጣକȄॼඉࣦᜳُȂܛᒞΚ ϹڦᚕȃནᅿȃณమȃஜྟȃᅆȄԄԫΡݳȂᒞԥ࣐ȃณ࣐Ȅԥ࣐ȂसҢȃस՟ȃस ȃसྟȇณ࣐ȂϛҢȃϛ՟ȃϛȃϛྟȄӫЩк፞शȆஜྟȃᅆȄӱࢉȂ शȇӱྟࢉȂशྟȄᘟ፞ഄၰȂྟܼࣻ៊Ȃࣻ៊ྟྟȂӫशᜟȄȷȞȮᚖߢ֥စȆಒ 293 စȯȂT. 99, vol. 2, p. 83c.ȟ ԫѵȂԥᜱȶԄٿܛᇴȆঔӼᛴȆࣦȃ݃ྲȃޫࣻᔗȃᓎጣକݳȷȂȶԄٿܛᇴȆࣦȃ ݃ྲȃޫ्ࣻݳȃᓎጣକȷȂᎨȈȮᚖߢ֥စȆಒ 1258 စȯȂT. 99, vol. 2, p. 345b; Bhikkhu Bodhi (tr.), The Connected Discourses of the Buddha: A New Translation of the Sajyutta Nikaya, vol. I, Boston: Wisdom Publications, 2000, pp. 708-709.
32 ॷӒȂпᄻԚ्ϟ፞ݳȂᢏࣽҢڽзࣩȇ௦Ȃ፞ݳᢏࣽԚጣକݳȂՅථұҢڽз ࣩޠ፞ݳᄃࣻȄӱԫȂᢏࣽ፞ݳϟጣକȂ֊ᢏࣽ፞ݳϟ࣐፞ݳȇՅᢏࣽ፞ݳϟ࣐፞ݳȂҼ ֊ᢏࣽ፞ݳϟጣକȄᖟΡࠍစᜍȂпٽՄȈ پΚȂȶसُጣକȂُ߰ݳȇसُݳȂُ߰ጣକȄȷȞȮϜߢ֥စȆಒ 30 စȆຬၭൖစȯȂT. 26, vol. 1, p. 467a.ȟ پΡȂȶᙢኟສᙢُጣକݳࢉȂُݳఽȇُݳఽࢉȂُρఽȇُρఽࢉȂُ ຏޫఽȇُຏޫఽࢉȂُݳࣩఽȇُݳࣩఽࢉȂُහኌఽȄȷȞȮτРኅդᝓစȯȂ T. 279, vol. 10, p. 307a.ȟ