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『五蘊論安慧釈』における有身見についての考察:無我論・刹那滅論と関連して=Satkāyadṛṣṭi (View of the Existence of Self) in Sthiramati’s Pañcaskandhakavibhāṣā: Its connections with Anātmavāda (theory of no-self) and Kṣaṇikavāda (theory of momentariness)
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
Volumev.69 n.1 (總號=n.152)
Date2020.12.25
Pages391 - 386
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有身見; 無我見; 刹那滅; 作用; 安慧
AbstractIn the Pañcaskandhakavibhāṣā, Sthiramati conducts mainly doctrinal investigations, and considerations of philosophical topics are rare. Among the few philosophical issues, however, his “critiques of the theory of the real existence of dharmas in the three time periods” and “investigations on satkāyadṛṣṭi being based on anātmavāda and kṣaṇikavāda” are worthy of attention. In this paper, I examine the latter topic, Sthirmati’s investigation of satkāyadṛṣṭi, placing it within the broader context of fundamental Buddhist philosophical arguments, in order to better understand the depth of Sthiramati’s philosophical insight.

Sthiramati’s Pañcaskandhakavibhāṣā is a commentary to Vasubandhu’s Pañcaskandhaka. Satkāyadṛṣṭi is classified in the Pañcaskandhaka in the following way: satkāyadṛṣṭi is one of the five wrong views, wherein dṛṣṭi (view) is classified as one of the six kleśas (defiled thoughts), which are listed as saṃskāraskandha (aggregates as conditioned forces) of the five skandhas. Satkāyadṛṣṭi is transliterated-cum-translated into Chinese by Xuanzang as sajiaye jian薩迦耶見.

In the Pañcaskandhaka Vasubandhu defines satkāyadṛṣṭi as “a defiled knowledge (prajñā) which sees the five skandhas as ātman (me) or ātmīya (mine)”.

Following Vasubandhu’s definition, Sthiramati, in his commentary, made a further detailed investigation of satkāyadṛṣṭi in relation with Buddhist theories of anātmavāda and kṣaṇikavāda. This investigation, especially its discussion on the theory of kriyā (activity) accompanying the theory of kṣaṇikavāda, forms the logical background to the idea of transcendence of time and space in the theory of nirvāṇa, which is a central problem within Buddhist philosophy.
Table of contents序. 391
1.世親本論における有身見の定義 391
2.安慧による有身見と無我見との対比 391
3.インド哲学諸学派の我論 391
4.行為を離れた行為者はない 390
5.刹那滅論 390
6.作用をめぐる論争 389
7.有身見の考察まとめ 386
ISSN00194344 (P); 18840051 (E)
DOIhttps://doi.org/10.4259/ibk.69.1_391
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Created date2022.10.06
Modified date2022.10.06



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