|
|
|
 |
|
|
|
|
|
|
『唯識二十論』における他心智の研究=The Knowledge of Others’ Minds in the Viṃśatikāvṛtti |
|
|
|
| Author |
那須円照 (著)=Nasu, Ensho (au.)
|
|---|
| Source |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
|
|---|
| Volume | v.67 n.2 (總號=n.147) |
|---|
| Date | 2019.03.20 |
|---|
| Pages | 933 - 928 |
|---|
| Publisher | 日本印度学仏教学会 |
|---|
| Publisher Url |
http://www.jaibs.jp/
|
|---|
| Location | 東京, 日本 [Tokyo, Japan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 日文=Japanese |
|---|
| Keyword | 自心智; 主観; 客観; 世親; 仏陀 |
|---|
| Abstract | In the section immediately before the last part of the Viṃśatikāvṛtti (hereafter VV), Vasubandhu discusses his understanding of the knowledge of others’ minds (paracittajñāna). First he introduces the theory of the opponent of his consciousness-only (vijñaptimātra) theory who accepts the real-existence of the external world. The opponent argues that, if one does not know others’ minds, the knowledge of others’ minds cannot be established. However, if one knows others’ minds then others’ minds must be external objects and therefore the consciousness-only theory cannot be established.
Objecting to this argument, Vasubandhu counters that the inability of knowing others’ minds accurately is the very proof of the non-existence of the external object as presented in the consciousness-only theory. Vasubandhu says that the knowledge of others’ minds is false like the knowledge of one’s own mind (svacittajñāna). One’s attachment to knowing one’s own mind and the minds of others which are falsely cognized by fracturing and reconstructing one’s internal consciousness can only produce the fractured and falsely discriminating knowledge of one’s mind as a subjective mind and the minds of others as objective minds.
The mind being fractured into subjectivity and objectivity further produces the relationship of grasper (grāhaka) and grasped (grāhya) and the nature of grasping (parikalpitasvabhāva) is to have a complex multi-layered structure.
In contrast, the non-dual wisdom of the Buddha is the knowledge of Dharma-nature beyond any verbal expressions, transcending time and space and different from the mundane wisdom of objective knowledge of simple objects in the external world. |
|---|
| Table of contents | 1．序 933
2．世親本論のテクストと和訳の提示 933
3．外界実在論者による唯識学派の他心智に対する論難 932
4．世親の反論 932
5．他心智も自心智も如実ではないという世親の主張 932
6．仏陀の無分別智との対比にもとづく，自心智と他心智の虚妄性の証明 931
7．補足 930 |
|---|
| ISSN | 00194344 (P); 18840051 (E) |
|---|
| DOI | https://doi.org/10.4259/ibk.67.2_933 |
|---|
| Hits | 210 |
|---|
| Created date | 2022.09.19 |
|---|
| Modified date | 2022.09.19 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
