紀要論文 慈雲尊者の無表論 : 『表無表章随文釈』を中心に
Avijnapti in the Thought of Ziun

秋山, 学

38pp.1 - 18 , 2017-03-31 , 筑波大学人文社会科学研究科 国際地域研究専攻
ISSN:0912-1412
NII書誌ID(NCID):AN00237324
内容記述
Ziun reads the theme of "?ry?????gika-m?rga" ("hassh?-d?"; "the noble eightfold path") in the Dh?ra?? of Bhai?ajya-r?ja-bodhisattva in the 26th volume of the Saddharma-pu??ar?ka-s?tra in his last work: Abbreviated Commentary on the Dh?ra??s in the Saddharma-pu??ar?ka-s?tra. In this Commentary, on the other hand, he tends to interpret the Dh?ra?? of Samantabhadra-bodhisattva in the 28th volume of that s?tra from the viewpoint of mah?y?na Vijn?na-v?da ("Yui-shiki"). In what relation can we consider "the noble eightfold path" and "the viewpoint of Vijn?na-v?da"? Besides, according to us, the main stream of the thought of Ziun in his last days can be characterized by the conception of "?k??a" ("Kok?"; "the Ether"); how can be related this conception with the viewpoint of Vijn?na-v?da?\Ziun published in 1783 a five-fascicle Commentary on the "Chapter on the Vijnapti- and Avijnapti" ("Hy?-Muhy?-sh? Zui-mon-shaku"); this chapter is included in the third volume of the Ta-ch?eng-fayuan-i-lin-chang ("Daij? H?on Girinsh?") written by Kuiji. In this Commentary, Ziun agrees to the opinion that the avijnapti ("mu-hy?") does not exist in the three karmans ("g?") of the manas ("i"). According to him, the efficacy of the avijnapti will be doubled, but such a result is limited only in the seven karmans of k?ya ("shin") and v?c ("go"). It will be possible for us to surmise that Ziun advocated "J?-zen-kai" ("the ten good precepts") later so that the efficacy of the avijnapti will be doubled through the conception of these precepts as a whole. On the other hand, the avijnapti reaches its peak in the "sa?vara of an?srava" ("muro-ritsugi"), which may be used as a synonym of the avijnapti. It can be said that the conception of "noble eightfold path" was figured out from the state of the "sa?vara of an?srava" ("muro-ritsugi"), which belongs to the "citt?nuparivartins" ("zui-shin-ten"). This "sa?vara" is the purest one among the three "sa?varas" (of "pr?timok?a" ["betsu-gedatsu"], of "dhy?na" ["j?ryo"] and of "an?srava" ["muro"]). So an ascetic can experience, in the practice of this "sa?vara of an?srava", the "catasr? ?r?pyasam?pattay??" ("shi-mushiki-j?") which corresponds to the "catasr? ?r?pya-dh?tus" ("shi-mushikiten"), the highest "devaloka" ("ten") in this world composed of three dh?tus ("k?ma-dh?tu" ["yokukai"], "r?pa-dh?tu" ["shiki-kai"] and "?r?pya-dh?tu" ["mushiki-kai"]). Thus we can suppose that the state of Ziun who longed for the efficacy of the avijnapti to be doubled was situated in the "?k??a".
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