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The Meaning of Satkāyadṛṣṭi |
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斎藤明 (著)=Saito, Akira (au.)
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| Source |
Bulletin of the International Institute for Buddhist Studies=国際仏教学研究所紀要
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| Volume | v.5 |
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| Date | 2022 |
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| Pages | 1 - 12 |
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| Publisher | Tokyo International Institute for Buddhist Studies of the International College for Postgraduate Buddhist Studies |
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| Publisher Url |
http://www.icabs.ac.jp/en/
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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 | 英文=English |
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| Abstract | Among many noteworthy terms in Buddhism, satkāyadṛṣṭi (Pāli sakkāyadiṭṭhi) is no doubt one of the most important keywords which requires a detailed examination in the contexts of its usage. It was regarded in the Sarvāstivāda system of defilements (kleśa) as one of the five false views (dṛṣṭi).
1 As is well-known, Vasubandhu gives an etymological explanation to the same word as follows: “Because it perishes (sīdati), it is [called] sat. Kāya means accumulation, collection, and aggregate. It is satkāya ‘perishing body (kāya)’ because it perishes and at the same time a body, that is, the five appropriative aggregates.”
2 Before turning to the meaning of satkāyadṛṣṭi (Pāli sakkāyadiṭṭhi), it may interest us to refer to traditional Tibetan and Chinese translations and several of modern renderings adopted by contemporary scholars. Traditional Tibetan rendering: ’jig tshogs la lta ba (Mvy. Ishihama and Fukuda nos. 1966, 4670/ Sakaki nos. 1955, 4684) reflects the above Vasubandhu’s interpretation of the term satkāyadṛṣṭi, specifically that of sat, i.e., “Because it perishes (sīdati), it is [called] sat.” As will be later seen, this interpretation was criticized by Saṃghabhadra in his *Nyāyānusāra (順正理論) who therein understood sat- in the sense of “existing”. Similarly, the Chinese translations include有身見 “the view of existent body, 身見 “the view of body”, 薩迦耶見 phonetical translation of satkāyadṛṣṭi, but we also see 壊身見”the view of perishing body” and 破身見 “the view of breaking body”, etc.
On the other hand, modern translations include: “the wrong view of an existing personality,” “the belief in a real personality” (Stcherbatsky 1923: 50, 51), “the view of (the existence of) a real body” (Takasaki 1987: 146), “Self-view” (Dhammajoti 2015: 613), “the view of self” (Cox 1995: 214), “(false) view of individuality” (Conze 1973: 396), “identity-view” (Fuller 2005: 26-28), “personality belief”(Collins 1982: 93-94),“the view that the individual exists”(Gethin 1998: 148), “Persönlichkeitsglaube” (Oldenberg/ Glasenapp 1959: 513), “die ketzerische Ansicht, daß es eine Individualität gebe” (Schmidt 1928, repr. 1991: 353), “the heretical belief in a real personality” (Edgerton, 1953, repr. 1970: 553), “the (heretical) view (or doctrine) of the existence of a personality or individuality”(Monier-Williams 1899, repr. 1982: 1134), “jiko no shintai wo shūsuru kenkai 自己の身体を執する見解 [the view clinging to one’s own body]” (Nakamura 1970: 156), etc. |
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| Table of contents | Preamble 1
1 satkāyadṛṣṭi (Pāli sakkāyadiṭṭhi) 2
2 sakkāya (Skt. satkāya) or *sakāya (svakāya) ? 3
3 Analysis of the Term satkāyadṛṣṭi 4
4 Further Investigation 6
Conclusion 8
Abbreviations 9
References 10 |
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| ISSN | 24343587 (P); 24344397 (E) |
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| Hits | 156 |
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| Created date | 2023.04.27 |
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| Modified date | 2023.04.27 |
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