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- 酒井 真道
- 関西大学准教授,Dr.phil.
書誌事項
- タイトル別名
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- What is <i>vināśa</i>?: Dharmakīrti’s Positive and Negative Interpretations
- vinasaとは何か? : ダルマキールティにおける「有」の解釈と「無」の解釈
- vinasa トワ ナニ カ? : ダルマキールティ ニ オケル 「 ユウ 」 ノ カイシャク ト 「 ム 」 ノ カイシャク
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<p>Since Stcherbatsky’s Buddhist Logic, it has been well known among scholars of Indian Buddhist pramāṇa theory that the word “vināśa” denotes two things. One meaning is “a thing itself” (bhāva eva) which is perishable—this I call a “positive interpretation”; the other meaning is “perishing” (vinaśana), i.e., “becoming a non-existence” (pradhvaṃsa)—which I call a “negative interpretation”. These two interpretations can be traced back to Dharmakīrti at the latest, and in this paper, I clarify just how Dharmakīrti relates these two vināśas to each other.</p><p>Namely, it is explained that the latter vināśa is what slow-witted people cognize when they are to determine an entity’s impermanence (anityatva). However, this kind of vināśa cannot actually become an object of perception since it is not a real thing in nature. Rather, it can be perceived only as the perception of some other thing (anyopalabdhi) found instead, e.g., as the perception of a certain place (pradeśa) devoid of (vivikta) the entity in question. On the other hand, the former vināśa, i.e., the positively interpreted one, can be inferred only once they have already determined the entity’s impermanence. All this inference proves, however, is that the entity was, while it existed, already identical with its perishing, i.e., momentary (kṣaṇika).</p><p>In the second part of the paper, I also consider Dharmakīrti’s reasoning for just why vināśa should be interpreted in these two ways.</p>
収録刊行物
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- 印度學佛教學研究
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印度學佛教學研究 67 (2), 901-894, 2019-03-20
日本印度学仏教学会
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詳細情報
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- CRID
- 1390845702281354496
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- NII論文ID
- 130007709955
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- NII書誌ID
- AN00018579
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- ISSN
- 18840051
- 00194344
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- NDL書誌ID
- 029608083
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- 本文言語コード
- ja
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- データソース種別
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- JaLC
- NDL
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