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ダルマキールティによる非存在の定義 sarvasāmarthyopākhyāviraha に関する覚書
https://doi.org/10.15027/0002040424
https://doi.org/10.15027/00020404243602cfc5-c8da-4127-af24-6eb79d0c9d68
| 名前 / ファイル | ライセンス | アクション |
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Ann-ResProjCent-CompStudLogic_23_177.pdf (423 KB)
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| Item type | デフォルト(1) | |||||||||
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| 公開日 | 2025-04-25 | |||||||||
| タイトル | ||||||||||
| タイトル | ダルマキールティによる非存在の定義 sarvasāmarthyopākhyāviraha に関する覚書 | |||||||||
| 言語 | ja | |||||||||
| タイトル | ||||||||||
| タイトル | Notes on Dharmakīrti’s Definition of Nonexistence: sarvasāmarthyopākhyāviraha | |||||||||
| 言語 | en | |||||||||
| 作成者 |
護山, 真也
× 護山, 真也
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| アクセス権 | ||||||||||
| アクセス権 | open access | |||||||||
| アクセス権URI | http://purl.org/coar/access_right/c_abf2 | |||||||||
| 内容記述 | ||||||||||
| 内容記述タイプ | Abstract | |||||||||
| 内容記述 | This article aims to clarify Dharmakīrti’s definition of nonexistence, sarvasāmarthyopākhyāviraha, as articulated in his Pramāṇaviniścaya and Vādanyāya. This definition is not merely the negation of his wellknown characterization of existence in terms of causal efficacy (arthakriyāsāmarthya or arthakriyāśakti). In defining nonexistence, the term upākhyā is added. Why did he include this concept in the definition of nonexistence, and what does it signify? This article seeks to elucidate these questions. To this end, I first examine the definition and its related expressions, such as nirupākhya, atiśayopākhyanivṛtti, and anupākhyā, as found in his writings (PVSV 80,16–81,3; 104,19–26; 104,26–105,6; 148,19–24; PV IV 263; PVin II 79,1–4; VN 2,1–5). Next, I explore the origin of the term anupākhya in Bhartṛhari’s usage and the related conceptual issues. Finally, I analyze post-Dharmakīrtian interpretations of the definition, including its parallel usage by Prajñākaragupta and its analysis by Yamāri. Through this comprehensive analysis, I arrive at the following conclusions: 1. The definition sarvasāmarthyopākhyāviraha is closely related to nirupākhya, a term that appears several times in the Pramāṇavārttikasvavṛtti. Although Dharmakīrti himself does not explicitly address the origins of nirupākhya, it is highly likely that his ideas were shaped by Bhartṛhari’s employment of anupākhya in the Vākyapadīya. In the context of the Vākyapadīya, anupākhya can be translated as “that which cannot be designated”. However, interpreting this term as “that which cannot be perceived” is not entirely implausible. In Dharmakīırti’s case, the context indicates that the term nirupākhya indicates that something is incapable of functioning as a cause of cognition or language expression. Consequently, the phrase lacks a singular meaning. 2. To the best of my knowledge, all commentators who interpreted sarvasāmarthyopākhyāviraha understood upākhyā in this compound to mean “word” or “designation.” 3. Although Prajñākaragupta does not expressly examine this term, he employs the concept when discussing the omniscient Buddha’s perception of past and future entities. The context allows the deduction that upākhyā must be understood in the sense of “ perception ” (sākṣātkaraṇa). In this case, upākhyā overlaps with the meaning of upalabdhi (perception), much like Dharmakıīti’s use of anupākhyā in the sense of anupalabdhi (non-perception, PV IV 263). Prajñākaragupta’s analysis is based on the idea of “sattvam upalabdhir eva,” which explains the existence of things not in terms of their causal efficacy but rather through the perceptual experience of them. 4. Yamāri interprets upākhyā as referring to the designation ‘this’ or ‘that’ by the conceptual cognition that arises after the perception of an object. A similar understanding can also be found in the writings of Vṛṣabhadeva, a commentator on the Vākyapadīya. |
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| 言語 | en | |||||||||
| 出版者 | ||||||||||
| 出版者 | 広島大学比較論理学プロジェクト研究センター | |||||||||
| 言語 | ja | |||||||||
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| 出版者 | Research Project Center for the Comparative Study of Logic,Hiroshima University | |||||||||
| 言語 | en | |||||||||
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| 言語 | jpn | |||||||||
| 資源タイプ | ||||||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||||||
| 資源タイプ | departmental bulletin paper | |||||||||
| 出版タイプ | ||||||||||
| 出版タイプ | VoR | |||||||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||||||
| ID登録 | ||||||||||
| ID登録 | 10.15027/0002040424 | |||||||||
| ID登録タイプ | JaLC | |||||||||
| 助成情報 | ||||||||||
| 助成機関識別子タイプ | Crossref Funder | |||||||||
| 助成機関識別子タイプURI | https://doi.org/10.13039/501100001691 | |||||||||
| 助成機関名 | 日本学術振興会 | |||||||||
| 言語 | ja | |||||||||
| 助成機関名 | Japan Society for the Promotion of Science | |||||||||
| 言語 | en | |||||||||
| 研究課題番号URI | https://kaken.nii.ac.jp/ja/grant/KAKENHI-PROJECT-23K20420/ | |||||||||
| 研究課題番号 | 21H00472 | |||||||||
| 研究課題名 | インド哲学における「無」の思想 | |||||||||
| 言語 | ja | |||||||||
| 研究課題名 | The concept of absence and negation in Indian philosophy | |||||||||
| 言語 | en | |||||||||
| 助成情報 | ||||||||||
| 助成機関識別子タイプ | Crossref Funder | |||||||||
| 助成機関識別子タイプURI | https://doi.org/10.13039/501100001691 | |||||||||
| 助成機関名 | 日本学術振興会 | |||||||||
| 言語 | ja | |||||||||
| 助成機関名 | Japan Society for the Promotion of Science | |||||||||
| 言語 | en | |||||||||
| 研究課題番号URI | https://kaken.nii.ac.jp/ja/grant/KAKENHI-PROJECT-23K20420/ | |||||||||
| 研究課題番号 | 23K20420 | |||||||||
| 研究課題名 | インド哲学における「無」の思想 | |||||||||
| 言語 | ja | |||||||||
| 研究課題名 | The concept of absence and negation in Indian philosophy | |||||||||
| 言語 | en | |||||||||
| 収録物識別子 | ||||||||||
| 収録物識別子タイプ | ISSN | |||||||||
| 収録物識別子 | 1880-6376 | |||||||||
| 書誌情報 |
ja : 比較論理学研究 en : The Annals of the Research Project Center for the Comparative Study of Logic 号 23(特別号), p. 177-197, ページ数 21, 発行日 2025-03-25 |
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