古代インドにおけるVaisesika学派の運動論(II) : 身体の運動

概要

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All continuous movements of human body are composed of a series of momentary movements caused by a volitional effort on human body in Vaisesika system. According to Vaisesika system, the mental process of a person is produced by the action between his mental system, "soul", so called atman and his auxiliary mental organ,"mind", so called manas in his atman. The atman is perpetually an immovable substance which controls all mental processes. The manas is a minute substance which does not possess any mental functions, and is constantly moved by the volitional effort in the atman in a human body. The remembrance is produced by the bhavand (the power of remembrance) in the atman through three cognitions (a kind of special contacts between atman and manas) e. g. a strong cognition, repeated cognitions, and the special cognition to imagine a miracle. The strong cognition is a special contact beween atman and manas caused by unusual and unexpected experiences. The repeated cognitions are special contacts between atman and manas caused by repeated experiences. When a person has an unusual or unexpected experience, the first strong momentary impression based on the experience forms in the atman of the person through the strong congnition. The first impression brings about a strong bhavana (the power of remembrance) in the atman. The remembrance based on the experience is caused by intensity of the bhavana in the atman. When a person has an ordinary experience, the first weak momentary impression based on the experience forms in the atman through an ordinary cognition. This first impression brings about a weak bhavana. The intensity of the bhavana is accumulated in the atman through repeated cognitions. The remembrance based on the ordinary experience is caused by the increased intensity of bhavana in the atman. As I have shown in my paper,"On the Theory of Movement in Vaisesika System in Ancient India", the movements of matter are produced by vega (the power of motion) through two special contacts, e.g. nodana and abhighata. The nodana is impulsive contact, acting beween a mover and the moved matter. The abhighata is an impulsive contact, separating instantaneously a colliding matter from the collided solid matter. The above process of movements of the matter is very similar to the process of remembrance. The contact, abhighata in the movement theory is compared with the contact of a strong cognition between the atman and manas. The contact, nodana in the movement theory is compared with the contact of repeated cognitions between the atman and manas. In particular, the forming-process of the vega is very similar to the forming-process of the bhavana. This two concepts are contained in the category of sonskara (the keeping power). Moreover, the saryskara is often used in place of vega or bhavand in Vaigqika system. The concepts of vaga and bhavana should be studied by the wider concept, namely samskara (a sort of potentiality).
日本科学史学会の論文
1987-10-30

著者

大網功
東洋大工学部

古代インドにおけるVaisesika学派の運動論(II) : 身体の運動

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