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ヴィヴァラナ派におけるmāyā, avidyā, ajñāna : 実在の三階層との関連から
https://doi.org/10.15083/00037041
https://doi.org/10.15083/0003704194c843ce-6604-43b9-914b-8c75b7c517a9
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
ib008004.pdf (1.0 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
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| 公開日 | 2011-06-30 | |||||
| タイトル | ||||||
| タイトル | ヴィヴァラナ派におけるmāyā, avidyā, ajñāna : 実在の三階層との関連から | |||||
| 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 | 10.15083/00037041 | |||||
| ID登録タイプ | JaLC | |||||
| その他のタイトル | ||||||
| その他のタイトル | Māyā, Avidyā and Ajñāna in the Vivaraņa School | |||||
| 著者 |
加藤, 隆宏
× 加藤, 隆宏 |
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| 著者別名 | ||||||
| 識別子Scheme | WEKO | |||||
| 識別子 | 136153 | |||||
| 姓名 | Kato, Takahiro | |||||
| 著者所属 | ||||||
| 著者所属 | 東京大学大学院 | |||||
| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | In the Advaita-Vedānta, it is repeatedly emphasized that Ātman is one and the same with brahman, which is the only one without a second, and that right knowledge of their identity brings us final emancipation. The most important point for followers of this school is how to obtain this knowledge. At the same time, other important issues for them are questions such as from where this multiple world could have arisen, how it is compatible with only one brahman, and why it conceals the true brahman from us. In the Pañcapādikāvivaraņa(=PPV) and its summary Vivaraņaprameyasamgraha(=VPS), which established the Vivaraņa school in the later Advaita-Vedānta, it is stated that this multiplicity of the world is brought about by māyā, avidyā or ajñāna. In the Advaita, opinions vary as to whether māyā, avidyā, ajñāna etc., are identical or not. This is also the case in the Vivarana school. This paper is intended as an examination of the relationship between the multiple world and these concepts by discussing the question of whether in the Vivaraņa school they are identical or not. As Hacker [1952] has already pointed out, some followers of the later Advaita attribute to this world a certain degree of reality which can be classified into three series. The PPV and the VPS adopt the series which admits three levels of reality, i.e. paramārthasat, which corresponds to brahman; vyāvahārikasat, which corresponds to brahman associated with māyā; and prātibhāsikasat, which corresponds to brahman with avidyā. In this case, māyā and avidyā are regarded as two different conditioning adjuncts, the former of which falsely projects the various forms on the one brahman and the latter of which merely conceals the true brahman. On the other hand, the PPV and the VPS presuppose two levels of reality also shown by Hacker [1952], i.e. satya, which corresponds to brahman, and asatya, which corresponds to everything other than brahman. In this case, what brings us the diversity of the asatya world is ajñāna with a positive entity that causes the superimposition. Further, it is explained in the VPS that ajñāna has two functions. One is projection and the other is concealment. This fact makes it possible to suppose that these two functions of ajñāna are comparable to those of māyā and avidyā. The inconsistency in both the PPV and the VPS, which adopt two levels of reality while accepting three levels, is resolved by two points of view. According to the Smŗti, there is no difference between māyā and avidyā, which results in two levels of reality. According to our daily experiences, māyā and avidyā are clearly different, and this fact results in the three levels. Thus, at least in the PPV and the VPS, māyā-like aiñāna and avidyā-like aiñāna can also be meant by the term ajñāna and at the same time three levels of reality could be implied by it. The difference in standpoint as to whether they accept two or three levels of reality is caused by the difference in standpoint as to whether they accept either that the false world other than brahman only exists in each person or that the world falsely exists beyond each person. When both the PPV and the VPS refer to the three levels of reality or to māyā-like ajñāna and avidyā-like ajñāna, they imply the difference between these two worlds. | |||||
| 書誌情報 |
インド哲学仏教学研究 巻 8, p. 44-56, 発行日 2001-03-30 |
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| 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 | |||||
| フォーマット | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | application/pdf | |||||
| 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 | ||||||
