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我とは何か：パーリ聖典の範囲で=What Is the Self (Ātman/Attan)?: In the Context of Pāli Canon |
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藤本晃 (著)=Fujimoto, Akira (au.)
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| Source |
パーリ学仏教文化学=Journal of Pali and Buddhist Studies=パーリガク ブッキョウ ブンカガク
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| Volume | n.34 令和二年度天台宗敎學大會記念號 |
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| Date | 2021 |
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| Pages | 29 - 59 |
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| Publisher | パーリ学仏教文化学会=SOCIETY FOR THE STUDY OF PALI AND BUDDHIST CULTURE |
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| Location | 大阪, 日本 [Osaka, 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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| Keyword | 非我; 無我; 五蘊; 五取蘊; 有身見 |
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| Abstract | One of the Buddha’s most important teachings is the Non-self (anātman/anattan) theory. It has been believed that only Buddhism negates the existence or the idea of the Self among all kinds of philosophies and religions in India. But has it been clarified what the Non-self means in the context of Buddhism in the academia? Does Non-self in Buddhism mean that “the Self does not exist?”
The Buddha expounds his Non-self theory having clarified what the Self is. He explains that the idea of Self arises from erroneously thinking of the “feeling of me (sakkāya).” Ordinary people naturally feel that there is “me” whenever they think of themselves such as “did I exist in the past?,” “will I exist in the future?” and “do I exist now?.” Such “feelings of me” easily change to the erroneous idea that the “Self exists (sakkāyadiṭṭhi).” Thus, ordinary people argue such as that “I have the Self,” “I do not have the Self,” “I know the Self,” “I do not know the Self,” etc. However, the Buddha discerns that all such ideas on the Self are nothing but the “clinging to one’s own five aggregates (pañcupādānakkhandha),” namely, the craving passions to their own body and four mental activities.
Sacred disciples of the Buddha understand that the “feeling of me” is the passion to adhere to the five aggregates. They also understand that the “feeling of me” is equal to the “five clinging aggregates (pañcupādānakkhandha).” Craving (taṇhā) is the arising reason of the “feeling of me” and the extinction of craving means the extinction of the “feeling of me.” That is, when one is enlightened to the highest enlightenment Arhant to whom remains no passion, the “feeling of me” is also thoroughly extinguished.
However, what would remain to an Arhant after the “feeling of me,” namely the five clinging aggregates, are extinguished? There remain the five aggregates (pañcakkhandha) without clinging (upādāna) which are the residue of past karmas for an Arhant up to the end of his/her life. An Arhant no more feels of “me,” but he/she lives only with sympathy and compassion to all sentient beings.
The Buddhist theory of Non-self does not mean a negation of the idea or existence of the Self but it illuminates that the idea of the Self and even the “feeling of me” are mere illusions which arise from one’s own craving passions to themselves. |
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| Table of contents | 1.はじめに：我の存在・非存在と認識の問題 30
2.仏教研究における「無我」と「非我」の問題 32
3.パーリ聖典の我論批判 37
4.仏教の我は有身と五取蘊で説かれる 42
5.有身は五取蘊 44
6.有身の生起と滅尽 45
7.五取蘊は五蘊と取か 47
8.有身を我と見ると有身見 49
9.有身見の滅 50
10.「余れるもの」は取のない五蘊 51
11.おわりに：初期仏教の我と無我 55 |
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| ISSN | 09148604 (P); 24242233 (E) |
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| DOI | https://doi.org/10.20769/jpbs.34.0_29 |
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| Hits | 60 |
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| Created date | 2023.10.06 |
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| Modified date | 2023.10.07 |
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