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『婆沙論』第75巻「虚空と空界について」及び『倶舎論』Ⅱ, 55 c-d に対する衆賢註「三つの無為、虚空、非択滅」 ―”Louis de La Vallée Poussin によって翻訳され註釈されたアビダルマ文献:涅槃と無為一般に関わるテクストⅡ.” Bulletin de l’ École Françaised’Extrême-Orient(1930 年) ,pp.247-250, pp.263-272, pp.292-298 の和訳研究―=A Japanese Translation of Vibhāṣā, 75, sur l'Ākāśa et l'Ākāśadhātu; Saṃghabhadra, Commentaire de Kośa, II, 55 c-d: Les trois Asaṃskṛtas; Ākāśa; Apratisaṃkhyānirodha in "Documents d'Abhidharma traduits et annotés par Louis de La Vallée Poussin: Textes relatifs au Nirvāṇa et aus Asaṃskṛta en général II." -
Author 那須円照 (譯)=Nasu, Ensho (tr.)
Source インド学チベット学研究=Journal of Indian and Tibetan Studies=インドガク チベットガク ケンキュウ
Volumen.14
Date2010
Pages21 - 47
Publisherインド哲学研究会
Publisher Url http://www.jits-ryukoku.net/
Location京都, 日本 [Kyoto, Japan]
Content type期刊論文=Journal Article
Language日文=Japanese
Note作者單位:龍谷大学仏教文化研究所客員研究員
KeywordĀkāśa(虚空); Akāśadhātu (空界); Apratisaṃkhyānirodha (非択滅); Asaṃskṛta (無為); Saṃghabhadra(衆賢)
AbstractThis paper is an annotated Japanese translation of Louis de La Vallée-Poussin’s French translation of the explanations of ākāśadhātu (element of space) and ākāśa (space) in the Abhidharma Mahāvibhāṣā Sāstra, and the explanations of the three asaṃskṛtas (unconditioned existences), ākāśa and apratisaṃ khyānirodha (cessation independent of deliberation) in the Nyāyānusāra Sāstra by Saṃ ghabhadra. Saṃ ghabhadra’s discussion of the characteristics of ākāśa and apratisaṃ khyānirodha in the Nāyānusāra demonstrates the final development of the Sarvāstivāda school’s interpretation of ākāśa and apratisaṃ khyānirodha, which are two of the three asaṃ skṛ taṣ In order to illustrate this development clearly, I compare the concept of ākāśa with ākāśadhātu, and the concept of apratisaṃ khyānirodha with pratisaṃ khyānirodha (cessation through deliberation) and anityatānirodha (cessation as anityatālakṣaṇ a[characteristic as impermanence]). This paper is a companion to my paper “Pratisaṃ khyānirodha-‘Documents d’Abhidharma traduits et annotés par Louis de La Vallée Poussin: Textes relatifs au Nirvāṇ a et aus Asaṃ skṛa en général II,’ Bulletin de l’Ecole Fran¸caise d’Extrême-Orient ´ 30: p. 272.11- 292.17“ (Journal of Indian and Tibetan Studies, 9 and 10 [2005 and 2006]: 81-107). The paper begins with the discussion of ākāśa. Sautrāntika scholars interpret it simply as the absence of the sense of touch and do not consider it as a real existing dharma. Saṃ ghabhadra, as a Sarvāstivādin, however, maintains that ākāśa exists as an asaṃ skṛ tadharma that has real existence, because if did not exist, it could not fulfill its positive function as space. According to Sarvāstivāda doctrine, ākāśa does not interfere with the existence of other objects, and other objects do not interfere with the presence of ākāśa. Therefore, ākāśa and other objects can coexist in the same place without contradictioṇ By contrast, although ākāśadhātu does not interfere with the presence of other objects, other objects interfere with the existence of ākāśadhātu, just as air only creates friction with other objects but cannot penetrate into theṃ Additionally, ākāśadhātu cannot coexist with other objects in the same location but must give its own place to other objects by moving to another place. The material form of ākāśadhātu is light. The paper next considers the characteristics of apratisaṃ khyānirodha. For Sautrāntika scholars, it is the state of the non-arising of dharmas such as kleśas, etc., due to the lack of conditions or relationship to the power of deliberations, and it is not considered a real existing dharma. For Saṃ ghabhadra of the Sarvāstivāda school, however, if only the absence of conditions were the cause of apratisaṃ khyānirodha, when the proper conditions occur, then a dharma ariseṣ In order to prevent these dharmas from arising permanently, citta (mind) must obtain apratisaṃ khyānirodha as a real dharma. The citta can obtain apratisaṃkhyānirodha through the absence of conditions, the simple absence of conditions cannot be the cause for the eternal non-arising of dharmaṣ Saṃ ghabhadra also distinguishes apratisaṃkhyānirodha from pratisaṃ khyānirodha and anityatānirodha. Pratisaṃ khyānirodha destroys vedanā (sensations) and tṛṣṇ ā (desires) simultaneously. Anityatānirodha is the cause for the destruction of a dharma that has already ariseṇ In contrast, apratisaṃ khyānirodha causes the destruction of tṛ ṣṇ ā through a process illustrated by the passage, “Through the destruction of vedanā, there is the destruction of tṛ ṣṇ ā.” According to the principles of the twelve-link chain of dependent origination (dvādaśā ˙ngaprat¯ıtyasamutpāda), tṛ ṣṇ ā arises after the arising of vedanā. What is meant in this passage is that tṛ ṣṇ ā is destroyed because the vedanā that is the cause of its arising has already been destroyed. As discussed above, Saṃ ghabhadra of the Sarvāstivāda school admits the real existence of the dharmas of ākāśa and apratisaṃ khyānirodha. On th
Table of contents『婆沙論』, 巻 75, 虚空と空界について 21
衆賢,『倶舎論』, Ⅱ,55c-d の註釈 25
三つの無為 25
虚空 30
非択滅 35
原漢文テクスト 40
『婆沙論』, 巻 75, 虚空と空界について 40
衆賢、『倶舎論』, Ⅱ,55c-d の註釈 41
三つの無為 41
虚空 42
非択滅 44

ISSN13427377 (P)
Hits275
Created date2011.03.01
Modified date2020.08.06



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