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「一切有」と「三世実有」：『倶舎論』における説一切有部の「実有」学説への論理的変化について=Sarvāsti and Sarvakālāstitā: On the Logical Shift towards: the Sarvāstivāda School Doctrine of Dravyato’sti in the Abhidharmakośabhāṣya |
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辛放 (著)=Xin, Fang (au.)
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| Source |
対法雑誌=Journal of Abhidharma Studies
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| Volume | v.5 |
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| Date | 2024 |
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| Pages | 1 - 36 |
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| Publisher | 対法雑誌刊行会 |
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| Publisher Url |
https://sites.google.com/view/journalofabhidharmastudies
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| Location | 神奈川, 日本 [Kanagawa, 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 | 一切有; 三世実有; 阿毘達磨; 『倶舎論』; 現象主義; 自相; 共相; 択法; 慧心所 |
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| Abstract | The concept of “existence in three times” is renowned as a prominent theory of the Sarvāstivāda school. However, the primary claim of the Vaibhāṣika faction is that “all- existing”. The emphasis on “existence in three times” might arise due to its potential use in the Abhidharmakośabhāṣya as a convenient “strawman” to translate and critique Sarvāstivādin theories. Although the Vaibhāṣika acknowledges “existence in three times,” it merely exemplifies the conditioned dharmas within their overarching claim that “all- existing.” The Sarvāstivāda school’s “all-existing” and the Abhidharmakośabhāṣya’s “existence in three times” are based on different principles.
From the Sarvāstivādin perspective, whether conditioned or unconditioned dharmas, they adhere to the principles of specific and common characteristics. While they advocate for “existence in three times” for conditioned dharmas, aspects like causality are specific to conditioned dharma and don’t apply universally to “all dharmas”.
The notion of “all-existing” aptly clarifies a phenomenalist stance on dharmas, whereas “existence in three times” tends to metaphysically presume an existence as real substances retaining their essence across past, present, and future. Specific and common characteristics elucidate a hierarchical structure ranging from momentary dharmas to the seventy-five dharmas, further into conditioned and unconditioned dharmas, and ultimately to all dharmas. The significance of the Abhidharma lies in analyzing such hierarchical structures. |
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| Table of contents | 1. 問題の所在 1
2. 有部における「有」の現象主義的解釈 2
2.1 先行研究における有部の「存在」の解釈アプローチ 2
2.2 現象主義：有部の「存在」に対する実在論的解釈の反省 4
2.3 有部の「識必有境」の実在論的解釈に対する反省及び「唯識無境」との差異についての考察 10
3.「一切有」と「三世実有」の違いに関する文献の検討 12
3.1 『倶舎論』における「一切有」と「三世実有」を混同した状況 12
3.2 有部による「一切有」と「三世実有」の区別 15
4.「一切有」と「三世実有」の論理的な差異 18
4.1 世親による「三世実有」説の論理の批判 18
4.2 「法」は「自相」と「共相」の統一である 22
4.3 「自相」と「共相」: アビダルマの階層的構造 27
5. 結び 29
付記 31
一次文献及び略号 32
参考文献 33 |
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| ISSN | 24355674 (P); 24355682 (E) |
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| DOI | https://doi.org/10.34501/abhidharmastudies.5.0_1 |
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| Hits | 3 |
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| Created date | 2025.05.20 |
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| Modified date | 2025.05.20 |
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