「唯識」という文脈で語られる影像 : 『解深密経』「分別瑜伽品」と「声聞地」の比較検討を通して
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In Chap. VI of the Samdhinirmocanasūtra, the word pratibimba (reflective image) is often used. For instance, it is explained that samādhigocara pratibimba (a reflective image as the object of concentration) is not different from citta (mind) and should be understood as a manifestation of vijñaptimātra (cognition-only). The purpose of this paper is to inquire into different usages and contexts of the word pratibimba in both Chap.VI of the Samdhinirmocanasūtra, entitled "Examination of Yoga" 分別瑜伽品, and the Śrāvakabhūmi. In the context of the Śrāvakabhūmi, a yogin's final goal is said to be the achievement of a state in which jñeyavastu (an entity to be known) is manifested beyond its reflective images. What common yogins have in their mind is, however, nothing but their confidence (adhimukti) in its reflective images and they do not know in actuality the jñeyavastu itself. Thus pratibimba in the Śrāvakabhūmi is used to signify what a yogin mistakes for jñeyavastiu. From this inquiry we can draw the following conclusion concerning what, though implicit, the word bimba, the original counterpart of pratibimba, refers to in the Śrāvakabhūmi. pratibimba and bimba found in the Śrāvakabhūmi pratibimba =jñeyasya vastunan anusadŗśam.........pratibhāsam =jñeyavastusabhāgam pratibimbam [bimba=jñeyavastu] In Chap. VI of the Samdhinirmocanasūtra, on the other hand, one of the most characteristic points we may notice is that, as is typically shown in the compound sems kyi gzugs brnyan (*citta-pratibimba), pratibimba in this context does not mean something different from bimba, i.e. citta (mind). The final goal of a yogin is said to be the acquisition of anuttarā samyaksambodhi (unsurpassed enlightenment) by observing śamatha and vipaśyanā practice with a full understanding of vijñaptimātra. This clearly shows that the above section in Chap. VI of the Samdhinirmocanasūtra describes the asal-lakşņa-anupraveśa-upāya-lakşaņa (characteristics of the device for penetrating the non-existent character [of cognition]). Consequently, we can safely say that bimba in this context refers to citta itself. pratibimba and bimba found in the Samdhinirmocanasūtra (Chap. VI) pratibimba=sems kyi gzugs brnyan bimba=citta Up until now, it has often been argued that Chap. VI of the Samdhinirmocanasūtra adopts basically the same framework of practice as that found in the Śrāvakabhūmi. However, as was discussed above, the same word pratibimba found in both texts is used in significantly different meanings. In the context of the Śrāvakabhūmi, we can understand pratibimba as the images of jñeyavastu, which, according to the context, are easily mistaken for jñeyavastu itself. In contrast, in Chap. VI of the Samdhinirmocanasūtra pratibimba is used to prove vijñaptimātra (cognition-only) theory. Pratibimba in this context corresponds to the images of citta (mind) and is not something different from citta itself. Using the same word pratibimba within the framework of meditative concentration (samādhi) is common to both texts; however, the contents and contexts in which the word is adopted are different. We are, therefore, required to understand the same word pratibimba in the proper context of each of these two works. *āśrayaparivŗtteś ca pratibimbam atikramya tasminn eva jūieye vastuni nirvikalpam pratyakşam jñānadarāanam utpadyate, Śrāvakabhūmi, Shukla ed., p.196, 11.18-19.
- 2002-09-20
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