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知の有形象性をめぐるクマーリラとプラジュニャーカラグプタの対論：Pramāṇavārttikālaṃkāra ad PV 3.385を中心に=The Controversy between Kumārila and Prajñākaragupta over Mental Images in Pramāṇavārttikālaṃkāra ad PV 3.385 |
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| 著者 |
三代舞 (著)=Miyo, Mai (au.)
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| 掲載誌 |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
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| 巻号 | v.69 n.2 (總號=n.153) |
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| 出版年月日 | 2021.03.25 |
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| ページ | 847 - 842 |
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| 出版者 | 日本印度学仏教学会 |
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| 出版サイト |
http://www.jaibs.jp/
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 日文=Japanese |
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| キーワード | プラジュニャーカラグプタ; クマーリラ; カマラシーラ; Pramāṇavārttikālaṃkāra; 有形象認識論 |
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| 抄録 | According to the sākāravijñāna theory of the Buddhist logico-epistemological school, cognition possesses mental images in itself. However, this theory was criticized by others, such as Mīmāṃsakās. This article examines the controversy between Kumārila and Prajñākaragupta in the Pramāṇavārttikālaṃkāra on Pramāṇavārttika (PV) 3.385. The reasoning behind the sākāravijñāna theory in this context is that cognition (i.e., grāhaka or the grasping) is necessarily remembered along with the image of its object (i.e., grāhya or the grasped). A counterargument is that some cognition is remembered without the image of its object, where this kind of recollection is explained, such as “I don’t know what I saw then.” In other words, a person can remember the act of cognition during a previous direct experience but not remember the specific object. This argument can be traced back to Kumārila’s Ślokavārttika, Śūnyavāda 82–85. Prajñākaragupta’s answer to this objection is that this kind of recollection is not an instance of remembering only the grasping; rather, it is an instance of indistinctly (sāmānyena) remembering the grasping and the grasped together. A similar idea is found in Śāntarakṣita’s Tattvasaṃgraha 2075–2076 and its commentary by Kamalaśīla. |
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| 目次 | 1．はじめに 847
2．仏教論理学派による知の有形象論証 847
3．クマーリラと思しき対論者の反論 846
4．プラジュニャーカラグプタの回答 845
5．まとめ 845 |
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| ISSN | 00194344 (P) |
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| DOI | https://doi.org/10.4259/ibk.69.2_847 |
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| ヒット数 | 122 |
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| 作成日 | 2022.11.22 |
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| 更新日期 | 2022.11.22 |
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