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

秋山, 学

(38)  , pp.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 "āryāṣṭāṅgika-mārga" ("hasshō-dō"; "the noble eightfold path") in the Dhāraṇī of Bhaiṣajya-rāja-bodhisattva in the 26th volume of the Saddharma-puṇḍarīka-sūtra in his last work: Abbreviated Commentary on the Dhāraṇīs in the Saddharma-puṇḍarīka-sūtra. In this Commentary, on the other hand, he tends to interpret the Dhāraṇī of Samantabhadra-bodhisattva in the 28th volume of that sūtra from the viewpoint of mahāyāna Vijñāna-vāda ("Yui-shiki"). In what relation can we consider "the noble eightfold path" and "the viewpoint of Vijñāna-vāda"? Besides, according to us, the main stream of the thought of Ziun in his last days can be characterized by the conception of "ākāśa" ("Kokū"; "the Ether"); how can be related this conception with the viewpoint of Vijñāna-vāda?Ziun published in 1783 a five-fascicle Commentary on the "Chapter on the Vijñapti- and Avijñapti" ("Hyō-Muhyō-shō Zui-mon-shaku"); this chapter is included in the third volume of the Ta-chʻêng-fayüan-i-lin-chang ("Daijō Hōon Girinshō") written by Kuiji. In this Commentary, Ziun agrees to the opinion that the avijñapti ("mu-hyō") does not exist in the three karmans ("gō") of the manas ("i"). According to him, the efficacy of the avijñapti will be doubled, but such a result is limited only in the seven karmans of kāya ("shin") and vāc ("go"). It will be possible for us to surmise that Ziun advocated "Jū-zen-kai" ("the ten good precepts") later so that the efficacy of the avijñapti will be doubled through the conception of these precepts as a whole. On the other hand, the avijñapti reaches its peak in the "saṃvara of anāsrava" ("muro-ritsugi"), which may be used as a synonym of the avijñapti. It can be said that the conception of "noble eightfold path" was figured out from the state of the "saṃvara of anāsrava" ("muro-ritsugi"), which belongs to the "cittānuparivartins" ("zui-shin-ten"). This "saṃvara" is the purest one among the three "saṃvaras" (of "prātimokṣa" ["betsu-gedatsu"], of "dhyāna" ["jōryo"] and of "anāsrava" ["muro"]). So an ascetic can experience, in the practice of this "saṃvara of anāsrava", the "catasrā ārūpyasamāpattayāḥ" ("shi-mushiki-jō") which corresponds to the "catasrā ārūpya-dhātus" ("shi-mushikiten"), the highest "devaloka" ("ten") in this world composed of three dhātus ("kāma-dhātu" ["yokukai"], "rūpa-dhātu" ["shiki-kai"] and "ārūpya-dhātu" ["mushiki-kai"]). Thus we can suppose that the state of Ziun who longed for the efficacy of the avijñapti to be doubled was situated in the "ākāśa".
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