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タイトル: 漢訳般若経典における「自然」 : 「自然」考(2)
その他のタイトル: The Term “Tzŭ-jan” in the Chinese Translations of the Prajñāpāramitā-sūtra
著者: 末木, 文美士
著者(別言語): Sueki, Fumihiko
キーワード: 般若経
発行日: 1982年12月
出版者: 東京大学東洋文化研究所
掲載誌情報: 東洋文化研究所紀要. 91冊, 1982-12, p. 221-270
抄録: “Tzŭ-jan 自然” is a term of great importance in Chinese Buddhism. First, in this article, I have examined the problem of how the term is used in the six Chinese translations of the Astasāhasrikā-prajñāpāramitāsūtra (Taisho Tipitaka [T], No, 224 225. 226, 227, 220-4, 228). I found that it is used as the equivalent for the Sanskrit “svabhāva” or “asvabhāva” in the early translations (T. 224, 225, 226), and for “sva-yambhu” in the later translations (T. 227, 220-4, 228). The most interesting point is that in the former case “tzŭ-jan” is used both for “svabhāva” and its negative form “asvabhāva”. The next problem is to consider how this is possible. I think it is because of two reasons. 1.“Svabhāva” means the nature of a thing. It is perpetual and does not depend on others. The Prajñāpāramitā theory denies the existence of the svabhāva behind the phenomenal things, because it is incompatible with the principle of the pratītyasamutpāda (cause and effect relation-ship). The svabhāva of all beings is none other than having no svabhāva (asvabhāva). Therefore one and the same word may be used to refer to both “svabhāva” and “asvabhāva”. 2. The Chinese “tzŭ-jan” means the nature of a thing, therefore it corresponds to the Sanskrit “svabhava”. On the other hand, “tsŭ-jan” is a mode of phenomenal beings rather than something substantial behind the phenomenal world. Therefore it also corresponds to “asvabhāva”. Probably because of these two reasons, “tzŭ-jan” is used as the equivalent both for the Sanskrit “svabhāva” and its negative form “asvabhāva”.
URI: http://hdl.handle.net/2261/2182
ISSN: 05638089


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