京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第20597号 / 文博第746号 / 新制||文||649(附属図書館) / 京都大学大学院文学研究科文献文化学専攻 / (主査)教授 横地 優子, 教授 赤松 明彦, 教授 伊藤 和行, 矢野 道雄 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

Much has been written on the connections between philosophy and religion in ancient India. Most has been written on the connection between orthodox Hindu religion and orthodox Hindu philosophy, or Buddhist religious practice and Buddhist philosophy. But the religious tradition of which Utpaladeva was a member was not orthodox and its sacred scriptures, the non-dualist Śaivite Tantras, were taught only in secret initiatory sects. And Utpaladeva is one of the very few Tantric philosophers who does not propound his views in the form of a commentary upon one of the Tantras themselves. Utpaladeva's philosophy is not intended solely for members of his own esoteric cult, it is written "for the benefit of mankind", to convince those of differing religions and philosophical persuasion that the world view expounded in the non-dualist Śaivite Tantras is the only correct one. Thus although Utpaladeva quotes from the Tantras in his Īśvarapratyabhijňākārikās, he attempts to establish the identity of the self with Śiva by independent philosophical argument (tarka). The principal philosophical view which Utpaladeva is concerned with refuting is that of the Buddhist Dharmakīrti. Dharmakīrti's views were expounded in Kashmir c.800 A.D. by Dharmottara, who founded the "Kashmir School" of Buddhist commentary. Even the orthodox brahmin Ānanandavardhana, author of the Dhvanyāloka treatise on poetics, wrote a commentary on Dharmottara's Pramāṇaviniścayaṭīka. The other important expositor of Dharmakīrti's views in Kashmir was Śaṅkaranandana, also a brahmin, who is said (by the Buddhists) to have been converted to Buddhism by Dharmakīrti's brilliant logic. Abhinavagupta refers to Śaṅkaranandana several times in his commentaries on Utpaladeva's work, accepting Śaṅkaranandana's refutation of the philosophical views of the other schools.