The Causal Distinction of Cognition in Prasastapadabhasya
スポンサーリンク
概要
- 論文の詳細を見る
Prasastapada, who organized the Vaisesika philosophy, constructed his epistemology following in the tradition of Vaisesikasutra (A. D. 1c.). He also adopted the causal theory of non-existence of effects (asat-karya-vada) in his epistemological system. In this paper, the author intends to consider the relationship between Prasastapada's epistemology and causality in his main work, Prasastapadabhasya (A. D. 6c.).We can see the three kinds of causes in asat-karya-vada. The first is the intimate cause (samavayi-karana), the second is the non-intimate cause (asamavayi-karana), the third is the efficient cause (nimitta-karana). These causes and their expressions correspond to the distinction of cognition in Prasastapada's epistemology.In direct cognition (pratyaksa), non-intimate cause is the contact with atman and manas, and efficient cause is expressed with the term apeksa. But non-intimate cause means to see the sign (linga) in inference (anumana). In memory (smrti), non-intimate cause also means the ‹special› contact with atman and manas. In the saint's cognition (arsajñana), both causes are expressed in ablative form.From these points, we can conclude that Prasastapada's epistemology parallels the distinction of causes in his causality.
- 日本印度学仏教学会の論文
日本印度学仏教学会 | 論文
- 「浄土」の訳語について : 『無量清浄平等覚経』を中心として
- における阿弥陀と無量清浄
- 現代中国における『無量寿経』会本について : 『佛説大乗無量寿荘厳清浄平等覚経』を中心として(駒澤大学における第五十五回学術大会紀要(二))
- 『賢愚経』「檀膩羈品」の諸本比較研究
- 金剛寺蔵保延四年写『無量寿経論註』について