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『順正理論』における三世実有論の研究（3）=The Sarvāstivādin Theory of the Real Existence of Dharmas in the Three Time Periods as Found in the Nyāyānusāra (3) |
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| 著者 |
那須円照 (著)=Nasu, Ensho (au.)
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| 掲載誌 |
インド学チベット学研究=Journal of Indian and Tibetan Studies=インドガク チベットガク ケンキュウ
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| 巻号 | n.23 |
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| 出版年月日 | 2019.12 |
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| ページ | 1 - 25 |
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| 出版者 | インド哲学研究会 |
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| 出版サイト |
http://www.jits-ryukoku.net/
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| 出版地 | 京都, 日本 [Kyoto, Japan] |
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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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| ノート | 作者單位：龍谷大学世界仏教文化研究センター客員研究員 |
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| キーワード | 時間; 経主; 上座; 本無今有有已還去; 『勝義空契経』 |
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| 抄録 | This paper is the third part of an annotated Japanese translation of Louis de la Valée Poussin’s French translation of Nyāyānusāra 50-52 (Taisho 29, pp.621-636), an Abhidharma text discussing the Sarvāstivādin theory of the real existence of dharmas in the three time periods.
First, the Sarvāstivādin theorist Saṃghabhadra considers the real existence of
dharmas in the three time periods by examining the Paramārthaśūnyatāsūtra and the Lāguḍaśikhīyakasūtra. Referring to these two sūtras, Saṃghabhadra refutes the assertion of no real existence of past and future dharmas established by Sautrāntika Vasubandhu and Sthavira Śrīlāta and insists on the real existence of past and future dharmas.
For instance, he refers to the following passage of the Paramārthaśūnyatāsūtra saying “When an eye organ arises, there is no place from which it comes, and when it disappears, there is no place to store it. It does not exist previously, but it exists now. When it terminates its existence, it goes away.” Saṃghabhadra interprets this passage as follows: “The eye organ does not exist in any particular place in future time. But it does have some kind of reality and exists as a future thing. It arises with causes and conditions, and arrives at a position in the present time, then causes actions, produces effects, goes away, and attain a state of inactivity in the past time.
According to Saṃghabhadra, this passage in the Paramārthaśūnyatāsūtra is expounded not in order to deny the real existence of dharmas in the future and past times but simply to demonstrate the causal relationships between past dharmas and their actions and future dharmas and their actions as real existences, and thereby shows that there are no such things as ̄atmans as the subject of actions.
As shown above, Saṃghabhadra interprets the sutra passages from the standpoint of the theory of the real existence of dharmas in the three time periods, and refutes the theory of no real existence of the past and future dharmas established by Vasubandhu and Śrīlāta. |
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| 目次 | 概要 1
II. 過去のものと未来のものの存在性の証拠、第五章第二十五偈(Kārikā)によれば。1
1. 教証 1
II.–過去のものと未来のものの存在性の証拠、第五章第二十五偈(Kārikā) 2
1. なぜなら世尊(Bhgavat)が経(Sūtra)中でそれを説いているから 3 |
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| ISSN | 13427377 (P) |
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| ヒット数 | 334 |
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| 作成日 | 2021.06.24 |
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| 更新日期 | 2021.06.24 |
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