Sasaki Ryo

English

佐々木, 亮

Sasaki, Ryo

Waseda University Repository

English summary - 128 -  and the other as means of cognition, but ultimately the means of cognition came to be referred to as pram??a and the result of cognition as the result of pram??a. However, the result of pram??a is always established separately from pram??a, and so the result of pram??a is consciousness of what is to be abandoned and so on (h?n?dibuddhi) when pram??a is cognition of an object. Therefore, it is not specific to the Buddhist logico-epistemological school to use the word pram??a in the meaning of cognition, but we can acknowledge its distinctiveness in that, while regarding pram??a as cognition, they avoided establishing the result of pram??a separately from cognition through the metaphorical usage of the word pram??a.   Dharmak?rti’s Interpretation of nigrahasth?na (1):  On as?dhan??gavacana SASAKI Ryo  It is well known that Dharmak?rti (ca. 600-660) explains "the condition of defeat" (nigraha-sth?na), which is the traditional concept of debate, in detail in the V?dany?ya. However, it had not been sufficiently clarified by preceding studies that the definition of "the condition of defeat" in the V?dany?ya is original and differs from that of the Ny?ya school. Dharmak?rti divides "the condition of defeat" between the as?dhan??gavacana, which is the "the condition of defeat" for a disputant, and the ado?odbh?vana, which is the "the condition of defeat" for an opponent. The purpose of this study was to analyze the as?dhan??gavacana. On analysis, it becomes clear that Dharmak?rti interprets as?dhan??gavacana as having five meanings according to the following criteria: (i) a case reraltion between s?dhana and a?ga, (ii) the meaning of the word s?dhana, (iii) the meaning of the word a?ga, and (iv) the method of adding the prefix a-. To be specific, the findings are as follows. In the case of (i), in the first, second, third and fourth intepretations s?dhan??ga is interpreted as a case-determined compound (tatpuru?a) and in the fifth interpretation it is interpreted as a possessive compound (bahuvr?hi). (ii) In the first, fourth and fifth interpretations s?dhana is interpreted as siddhi and in the second and third interpretations s?dhana is interpreted as kara?as?dhana. (iii) In the first and fourth interpretations a?ga is interpreted as k?ra?a and in the second and third interpretations a?ga is interpreted as avayava and in the fifth interpretation a?ga is interpreted as dharma. (iv) In the first and second interpretations the prefix a- is added to vacana and in the third, fourth and fifth interpretations the prefix a- is added to s?dhan??ga. On the basis of these four sets of criteria, Dharmak?rti interprets as?dhan??gavacana as the Kuwon: Research Papers Vol. 3, Young Buddhist Association of Waseda University, March 2012 - 129 -  following five meanings. The first meaning of as?dhan??gavacana is i??asy?rthasya siddhe? k?ra?asy?vacanam. The second meaning is trir?pahetuvacanasamud?yasya avayavasy?vacanam. The third meaning is trir?pahetuvacanasamud?yasya anavayavasya vacanam. The fourth meaning is i??asy?rthasya siddher ak?ra?asya vacanam. The fifth meaning is as?dhan??gasy?prastutasya vacanam. Furthermore, these five meanings are explained in more detail by use of logical concepts, for example, trividha? li?gam, trir?pahetu, hetv?bh?sa and so forth. In this way, Dharmak?rti gives his own original definition to "the condition of defeat".   An Inquiry into Kamal???la’s Influence  on the Definition of bodhicitta SAT? Akira  This paper inquires into Kamala??la’s influence on the definition of the mind that aspires to enlightenment (bodhicitta) in late Mah?y?na Buddhism. It consists of two parts. In the first part, I reconfirm Kamala??la’s understanding of bodhicitta in his First Bh?van?krama (BhKr I). Then, in the second part, I consider Jñ?nak?rti’s understanding in his P?ramit?y?nabh?van?kramopade?a (PBhU). Kamala??la (ca. 740–795), a scholar representative of the Yog?c?ra-Madhyamaka school, shows in his BhKr-I the course for Bodhisattvas to realize enlightenment. This course consists of three stages, namely, compassion (karu??), the mind for enlightenment (bodhicitta), and practice (pratipatti). He classifies bodhicitta into two types, namely, pra?idhicitta and prasth?nacitta. The first (pra?idhicitta) is the practitioner’s will to realize enlightenment for the salvation of all beings. This pra?idhicitta is connected with karu??. The second (prasth?nacitta) is the mental foundation for practitioners who strive for self-control (sa?varagraha?a) and to collect supplies for entering into practice (pratipatti). This prasth?nacitta is connected with pratipatti. Kamala??la seems to systematize the course for Bodhisattvas (i.e., karu?? ? pra?idhicitta — prasth?nacitta ? pratipatti) by defining bodhicitta in this way. Jñ?nak?rti (ca. 9c.), who is presumed to have been a scholar of the Vajray?na, wrote the PBhU on the basis of the BhKr I. However, his understanding of bodhicitta differs from that in the BhKr I. Jñanak?rti classifies bodhicitta into 22 types (i.e., three types of pra?idhicitta and 19 types of prasth?nacitta). Further, these 22 types are distinguished according to the practitioner’s mental stages, including the final stage (buddhabh?mi). In this understanding, we can regard the completion of meditation on bodhicitta as the cause of attainment of the final stage. But Jñanak?rti states that the cause 

英文梗概 (English summary) Dharmakirti's Interpretation of nigrahasthana (1) : On asadhanangavacana

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英文梗概 (English summary) Dharmakirti\u27s Interpretation of nigrahasthana (1) : On asadhanangavacana

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英文梗概 (English summary) Dharmakirti\u27s Interpretation of nigrahasthana (1) : On asadhanangavacana

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