샨따락시따의 세속과 유식설

Abstract

This paper aims at the investigation of Śāntarakṣita's conception of the conventional truth as laid out in his Madhyamakālaṃkāravṛtti (MAV) and its relation to Yogācāra theory. In various Tibetan sources, his doctrine is designated "Yogācāra-Madhyamaka" (rNal 'byor spyod pa dbu ma pa), a categorization which is based on verse 91 of the MAV. Here, conventional truth (saṃvṛtisatya) refers not to the external world but to mind only(shes pa 'ba' zhig). Verse 91 clearly propounds a Yogācāra theory, which, nonetheless, contradicts verse 64, which describes the conventional truth as something which stands in a causal relationship and is accepted as true by ordinary people. This apparent contradiction between the two verses (kārikās) calls for a more detailed investigation. In fact, it rather seems that kārikā 64 describes the perception of ordinary people, while k. 91 deals with perception of yogi who realizes the external world as purely mental in nature. Those two kārikās delineate a shift in perception on the part of a madhyamaka practitioner. Thus, Śāntarakṣita postulated the external world as accepted by common people as well as mind only, realized by madhyamaka practitoners, as the conventional truth. He did not mean to that conventional truth is consciousness alone. On the other hand, the absolute truth (paramārthasatya) is emptiness (śūnyatā), free from all conceptions. Śāntarakṣita intended to give an account of stepwise access to emptiness through madhyamaka practice, while explaining the two truths. His designation as Yogācāra-Madhyamaka in the Tibet tradition reflects the influence of some of the doctrines circulating at his time, baseed on which Śāntarakṣita shaped his own philosophy. Nonetheless, his designation as Yogācāra-Madhyamaka does neither imply that the conventional truth is mind only, nor does his conventional mind only theory equal the absolute mind only theory of the Yogācāra school.