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色が滅しても極微は残るか=If Colors Perish, Do Atoms Remain? |
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木村紫 (著)=Kimura Yukari (au.)
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| Source |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
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| Volume | v.71 n.2 (總號=n.159) |
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| Date | 2023.03.22 |
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| Pages | 865 - 859 |
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| Publisher | 日本印度学仏教学会 |
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| Publisher Url |
http://www.jaibs.jp/
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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 | 日文=Japanese |
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| Keyword | 『俱舎論』; ヴァイシェーシカ学派; 色; 実体; 普遍; piṇḍa |
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| Abstract | In the Abhidharmakośabhāṣya, Vasubandhu considers the substance （dravya） of the Vaiśeṣika school as a superimposed being and denies its universal factor （sāmānya）.
The Vaiśeṣika distinguishes color, which is one of the qualities （guṇa）, from the substances that are its inherential causes （samavāyikāraṇa）. According to it, a new substance is a product derived from other substances; for instance, a cloth is produced from joined threads. Vasubandhu argues that the cloth is not a different substance from the aggregation of threads, which is called a cloth. He states that gathered colors （varṇa） are perceived by the eyes, but that a substance is not.
Against the Vaiśeṣika’s view that an atom is eternal, Vasubandhu objects that its name is established in reference to color. When colors perish, we cannot say that atoms exist.
In accordance with his intention, taking the conditioning forces （saṃskāra） as a sentient being by grasping an individual （piṇḍa）, neither accepting Vaiśeṣika’s substance nor causing the awareness of recurrence by its same universal which exists in abundance, it is said that “this is a sentient being.” |
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| Table of contents | 1．はじめに 865
2．壊劫 ･ 成劫と原因 865
3．実体と集まり 864
4．実体と色 864
5．世俗有 ･ 勝義有と実体 ･ 色 863
6．有部と実体 ･ 普遍 862
7．むすび 861
〈略号と使用テキスト〉 860
〈参考文献〉 859 |
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| ISSN | 00194344 (P); 18840051 (E) |
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| DOI | https://doi.org/10.4259/ibk.71.2_865 |
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| Hits | 7 |
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| Created date | 2024.11.04 |
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| Modified date | 2024.11.08 |
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