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Once Again on the Dates of Candrānanda and Bhāviveka: The Inference of Śabda

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  • CandrānandaとBhāvivekaの年代再考――「śabda推論」をめぐって――
  • CandranandaとBhavivekaの年代再考 : 「sabda推論」をめぐって
  • Candrananda ト Bhaviveka ノ ネンダイ サイコウ : 「 sabda スイロン 」 オ メグッテ

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<p>Bhāviveka (ca. 490–ca. 570) refers to Vaiśeṣika thought some six times in his *Hastaratna, a work that is only available in the Chinese translation of Xuanzang 玄奘 (600/602–664) where it is titled the Dasheng zhangzhen lun 大乘掌珍論.Among these six references, three have to do with the issue of sound, i.e., śabda. The so-called Vaiśeṣika arguments of the impermanence of sound are identical and we notice with some surprise that these are not found in the pre-Bhāviveka Vaiśeṣika writings that are currently available. By examining those arguments of sound being impermanent in the *Hastaratna, and related texts in Chinese, Sanskrit and Tibetan, this essay firstly aims to offer some additional evidence for my previous conjecture on the relative chronology of Bhāviveka and Candrānanda. And, secondly, it also aims to explore the “tradition” that Bhāviveka had received from his Buddhist predecessors, such as Dignāga etc., as well as what differentiates him from them. The ultimate context in which these must be placed is of course the Madhyamaka proof of emptiness within the framework of two-truth theory.</p>



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