著者

西沢 史仁

出版者

東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室

雑誌

インド哲学仏教学研究 (ISSN:09197907)

巻号頁・発行日

no.16, pp.69-82, 2009-03

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rGyal tshab Dar ma rin chen (1364–1432) is the one of the main disciples of rJe Tsong kha pa (1357–1419), the founder of the dGe lugs pa. The fundamental doctrine of the dGe lugs pa was established mainly by so-called rJe yab sras gsum, i.e., rJe Tsong kha pa, rGyal tshab Dar ma rin chen, and mKhas grub dGe legs dpal bzang (1385–1438). Among them, Dar ma rin chen is famous for his writings on pramāṇa/tshad ma, especially for his commentary on Pramāṇavārttika, named rNam bshad thar lam gsal byed, which has been regarded as one of the most standard and authoritative texts in the dGe lugs pa's pramāṇa tradition. In this small essay, I will focus on his interpretation on the definition of pramāṇa which is found in Thar lam gsal byed and rNam nges dar ṭik, his detailed commentary on Pramāṇaviniścaya. We can find his explanation of the definition of pramāṇa in Thar lam gsal byed pp. 340.18–350.14, the commentary on PV II. 1–6, and in rNam nges dar ṭik pp. 19.5–55.1, the commentary on the passage of PVin I. (Skt.) p. 1.10: na hy ābhyām arthaṃ paricchidya pravartamāno 'rthakriyāyāṃ visaṃ vādyate. The point is how to interpret these two definitions, i.e., avisaṃvādakatva shown in PV II. 1a and ajñātārthaprakāśakatva shown in PV II. 5c. On these two definitions, as indicated by Sa paṇin his Tshad ma rigs gter, Indian commentators, Devendrabuddhi, Prajñākaragupta and Dharmottara, made different interpretations, and Tibetan scholars developed this argument in more detailed and enlarged ways. Dar ma rin chen obviously kept this argument in mind when he explained the definition of pramāṇa. My analysis of these two texts composed by Dar ma rin chen leads to the following conclusions: 1. Dar ma rin chen regards "gsar du mi slu ba'i shes pa (a newly [understanding and] non-belying knowledge)" as the definition of pramāṇa. This definition is the combination of the two definitions, avisaṃvādakatva and ajñātārthaprakāśakatva. However, it is noteworthy that he explained avisaṃvādakatva as "ngo bo (*svarūpa, nature)" of pramāṇa, and ajñātārthaprakāśakatva as "khyad par (*viśeṣaṇa, restriction)". That means that he stressed on avisaṃvādakatva as the main nature of pramāṇa, not ajñāntārthaprakāśakatva. Therefore we can conclude that Dar ma rin chen regarded the non-belying knowledge restricted by novelty as the definition of pramāṇa. This interpretation has been widely accepted as the standard definition of pramāṇa in the dGe lugs pa monasteries. 2. According to Dar ma rin chen, PV II. 1a shows the complete definition of pramāa, not a part of it, although it shows avisaṃvādakatva alone in a direct way. That means, he recognized that PV II. 1a also includes ajñātārthaprakāśakatva, another part of the definition, in an indirect way. 3. The necessity of the restriction of ajñātārthaprakāśakatva is to exclude bcad shes (re-understanding knowledge).