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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=Māyā, Avidyā and Ajñāna in the Vivaraņa School |
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| Author |
加藤隆宏 (著)
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| Source |
インド哲学仏教学研究=インド テツガク ブッキョウガク ケンキュウ=Studies of Indian Philosophy and Buddhism, Tokyo University
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| Volume | v.8 |
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| Date | 2001.03 |
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| Pages | 44 - 56 |
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| Publisher | 東京大学インド哲学仏教学研究室=Dpt. Of Indian Philosophy and Buddhist Studies, Tokyo University |
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| Publisher Url |
http://www.l.u-tokyo.ac.jp/intetsu/index.html
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| Location | 東京, 日本 [Tokyo, Japan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 日文=Japanese |
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| Abstract | In the Advaita-Vedānta, it is repeatedly emphasized that ?tman 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 Pañcapādikāvivara?a(=PPV) and its summary Vivara?aprameyasamgraha(=VPS), which established the Vivara?a 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 Vivara?a 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 Sm?ti, 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. |
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| ISSN | 09197907 (P) |
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| Hits | 557 |
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| Created date | 2008.11.25 |
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| Modified date | 2021.08.31 |
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