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  1. 114 人文社会系研究科・文学部
  2. 06 インド哲学仏教学
  3. インド哲学仏教学研究
  4. 16
  1. 0 資料タイプ別
  2. 30 紀要・部局刊行物
  3. インド哲学仏教学研究
  4. 16

有部アビダルマ文献における無為法の実有論証について

https://doi.org/10.15083/00036999
https://doi.org/10.15083/00036999
b20804c9-33c1-4958-b8fa-c07c95ede309
名前 / ファイル ライセンス アクション
ib016003.pdf ib016003.pdf (768.0 kB)
Item type 紀要論文 / Departmental Bulletin Paper(1)
公開日 2011-06-30
タイトル
タイトル 有部アビダルマ文献における無為法の実有論証について
言語
言語 jpn
資源タイプ
資源 http://purl.org/coar/resource_type/c_6501
タイプ departmental bulletin paper
ID登録
ID登録 10.15083/00036999
ID登録タイプ JaLC
その他のタイトル
その他のタイトル On Proof of Real-Entityness of Asaṃskṛtadharmas in Sarvāstivāda Abhidharma literature
著者 一色, 大悟

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WEKO 87827

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著者別名
識別子Scheme WEKO
識別子 87828
姓名 Isshiki, Daigo
著者所属
著者所属 東京大学大学院博士課程
著者所属
著者所属 日本学術振興会特別研究員DC
抄録
内容記述タイプ Abstract
内容記述 In early buddhist sūtra texts “asaṃskṛta” is a term used as a synonym for nirvāṇa, the ultimate purpose of buddhists. Disciples in Sarvāstivāda, one of the most influential buddhist sects in india, regarded asaṃskṛta as dharma, and in their abhidharma texts they classified three kinds of dharma, that is to say pratisaṃkhyānirodha, apratisaṃkhyānirodha and ākāśa, into asaṃskṛtadharma. According to the Vaibhāṣika orthodoxy these three asaṃskṛtadharmas are real-entities ( dravyasat ); on the other hand scholars of Sautrāntika / Dārṣṭāntika denied the real-entityness of them. This article deals with the controversy about real-entityness of asaṃskṛtadharmas appeared in abhidharma texts, in particular *Abhidharmamahāvibhāṣā (『阿毘達磨大毘婆沙論』, MV ), *Tattvasiddhi (『成實論』, TS ), Abhidharmakośabhāṣya ( AKBh ) and *Nyāyānusāriṇī (『阿毘達磨順正理論』, NA ). The argument for acknowledging the real-entityness of asaṃskṛtadharmas in TS, AKBh and NA is grounded on the possibility of cognizing intrinsic nature ( svabhāva ) of asaṃskṛtadharmas.And scholars who accepted this argument considered that the possibility can be reasoned from the possibility of cognizing results of activities of intrinsic nature. Saṅghabhadra, the author of NA, affirmed that ākāśa has an activity of receiving ākāṣadhātu and that apratisaṃkhyā-nirodha has an activity of constant obstruction to the arising of those factors whose nature is to arise ( 可生法, *utpattidharmaka ). On the other hand in TS, AKBh and NA pratisaṃkhyānirodha is considered as the dharma whose intrinsic nature and an activity can not be cognized by anybody except āryas. Then Vaibhāṣikas who appear in AKBk and Saṅghabhadra reinforced the argument of real-entityness of asaṃskṛtadharmas with finding out their characteristics which are inherent only in beings. According to NA non-beings are neither distinguishable, cognizable, nor describable, but pratisaṃkhyānirodha is not accepted as such a thing, so it is a being. And furthermore, it is not a being as a provisional designation ( prajñaptisat ) by any possibility, therefore it must be a real-entity. From the viewpoint of those who denied the real-entityness of three asaṃskṛtadharmas each of them is a non-being. In TS ākāśa has an active influence on spatial beings with its non-beingness, but pratisaṃkhyānirodha is a mere non-being. And according to AKBh a statement that pratisaṃkhyānirodha exists is only a negation ( pratiṣedhamātra ) and indicate non-beings. Saṅghabhadra considered this “existence” is not only existence as a real entity, but also existence as a provisional designation.
書誌情報 インド哲学仏教学研究

巻 16, p. 39-54, 発行日 2009-03-31
ISSN
収録物識別子タイプ ISSN
収録物識別子 09197907
書誌レコードID
収録物識別子タイプ NCID
収録物識別子 AN10419736
日本十進分類法
主題Scheme NDC
主題 126
出版者
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
出版者別名
Department of Indian Philosophy and Buddhist Studies, Graduate School of Humanities and Sociology, University of Tokyo
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