ログイン
言語:

WEKO3

  • トップ
  • ランキング
To
lat lon distance
To

Field does not validate



インデックスリンク

インデックスツリー

メールアドレスを入力してください。

WEKO

One fine body…

WEKO

One fine body…

アイテム

  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. 7
  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. 7

『二万五千頌般若』における「空」「不可得」「不可説」

https://doi.org/10.15083/00037046
https://doi.org/10.15083/00037046
4210ac6c-6b9b-4cf1-952b-2fdca947c84e
名前 / ファイル ライセンス アクション
ib007005.pdf ib007005.pdf (1.2 MB)
Item type 紀要論文 / Departmental Bulletin Paper(1)
公開日 2011-06-30
タイトル
タイトル 『二万五千頌般若』における「空」「不可得」「不可説」
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 10.15083/00037046
ID登録タイプ JaLC
その他のタイトル
その他のタイトル Śūnyatā, Anupalambha and Anabhilāpya in the Pañcavimśatisāhasrikā Prajñāpāramitā : A Piece of Evidence for the Yogācāras'Modification to the Text
著者 高橋, 晃一

× 高橋, 晃一

WEKO 136161

高橋, 晃一

Search repository
著者別名
識別子Scheme WEKO
識別子 136162
姓名 Takahashi, Koichi
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 There is a rich variety of Mahāyāna texts titled Prajñāpāramitā, many of which have their Chinese or Tibetan translations available in addition to or without Sanskrit originals. Dr. Kajiyoshi has rightly emphasized the significance of comparing Sanskrit, Chinese and Tibetan versions of each Prajñāpāramitā sūtra for studying the process of textual formation and development, because in his view Sanskrit originals and Tibetan translations generally show evidence of having been influenced by later more developed ideas in comparison with their corresponding Chinese versions, which seem to represent earlier stages. In accordance with this view, the present study makes an attempt to shed new light upon a phase of the textual development of the Pañcavimśatisāharikā Prajñāpāramitā (= PsP). Specifically, we pay attention to a particular passage concerned with a certain aspect of emptiness (śūnyatā). Namely, the available Sanskrit text of the PsP says: ""The inexpressibility (anabhilāpyatā) of all dharmas is emptiness"" (PsP, vol.4, 1732-3). As for the Chinese renderings, Kumārajīva (A.D. 344-413) and other translators after him evidently put 'anabhilāpyatā or some other word of the same meaning into 'bu ke shuo'(不可説, inexpressible), whereas an earlier translation by Mokşala (ca. 3rd-4th cent. A.D.) has for the corresponding phrase 'bu ke de'(不可得), for which the most probable Sanskrit equivalent is anupalambha, 'non-perception'. What does this difference mean? On the one hand, it is worth nothing that the term anupalambha often occurs in the explanation of an aspect of emptiness such as 'non-perceptibility'(anupalambha-śūnyatā) in many kinds of Prajñāpāramitā texts, including the PsP. In this sense, 'anupalambha'may fit quite well in the above sentence. On the other hand, the word anabhilāpya/-lapya could be better understood in the present context in close connection with the concept of nirabhilapyatā (inexpressibility) found in the section 'Maitreya's Question'in the PsP, which is now generally accepted by scholars as a later interpolation by the Yogācāra school. Moreover, there seems to lie behind this terminological difference a significant shift in the idea of śūnyatā. According to the Da zhidu lun (『大智度論』), anupalambha-śūnyatā represents the idea that there are no dharmas because they are not perceived. It seems to imply the denial of the existence of ultimate reality (vastu) as the foundation of 'names only'. The connotations of 'nirabhilāpya'as well as 'anabhilāpya'stand in sharp contrast with this. As technical terms of the Yogācāras, both words implicitly mean the existence of the essence of dharmas on the ultimate level in spite of its nature of inexpressibility. For instance, the Bodhisattvabhūmi says: ""[When] he truly knows the actually true essence, i.e. the condition of having an inexpressible nature (nirabhilāpyasvabhāvatā), this is called 'emptiness rightly acquired ""'(48.4-6). Likewise, the Samdhinirmocanasūtra reads: ""There is no expression without reference to any real entity (vastu). What is the real entity? It is something to be recognized as inexpressible (anabhilāpya) by Saints'noble insight and perception"" (Peking ed., No.774.Ńu 3b3-5). Substantially the same idea of nirabhilāpya is found in the section 'Maitreya's Question'too. Accordingly, one might as well interpret 'anabhilāpya'in the quoted passage of the PsP in the same meaning. From what is stated above, it may be concluded with considerable certainty that the mentioned disagreement in Chinese translations reflects a textual change from 'anupalambha'to 'anabhilāpya'in the Sanskrit original of the PsP, and that this textual change was introduced by the Yogācāras. In other words, one finds here a trace of the Yogācāras'modification of the PsP text, and this instance of textual modification, though it might seem rather slight at first sight,implies a radical change in the understanding of the central topic of Prajñāpāramitā texts, i.e. śūnyatā.
書誌情報 インド哲学仏教学研究

巻 7, p. 41-53, 発行日 2000-03-30
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
戻る
0
views
See details
Views

Versions

Ver.1 2021-03-01 11:29:05.847622
Show All versions

Share

Mendeley Twitter Facebook Print Addthis

Cite as

エクスポート

OAI-PMH
  • OAI-PMH JPCOAR 2.0
  • OAI-PMH JPCOAR 1.0
  • OAI-PMH DublinCore
  • OAI-PMH DDI
Other Formats
  • JSON
  • BIBTEX

Confirm


Powered by WEKO3


Powered by WEKO3