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| Buddhist Omniscience | ||
| 作者 | Naughton, Alex |
|---|---|
| 出處題名 | The Eastern Buddhist=イースタン・ブディスト |
| 卷期 | v.24 n.1 New Series |
| 出版日期 | 1991 |
| 頁次 | 28 - 51 |
| 出版者 | Eastern Buddhist Society, Otani University=大谷大学東方仏教徒協会=イースタン・ブディスト協会(EBS) |
| 出版者網址 | http://web.otani.ac.jp/EBS/index_j.html |
| 出版地 | 京都, 日本 [Kyoto, Japan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 英文=English |
| 關鍵詞 | omniscience; 佛教人物=Buddhist |
| 摘要 | We find that the concept of omniscience in Buddhist philosophy gives us a way of understanding the development of Buddhism within India. From examing the issues connected with this term we can easily discern a tendency within Buddhism to exalt the abstract at the expense of the concrete. To begin withl, Sakyamui was noticeably uncomfortable with any claims for omniscience, made about either him or others. His concern was much more matter-of-fact, dealing with ordinary experience and statements that could be made on that basis alone. However, soon after his death, we find that statements were attributed to him which begin to open the door for claims by later Buddhists tp be following an omniscient teacher. This is the natural outcome of early Buddhists wishing to uphold the superiority of their own teacher and his doctrine in the face of rival claims to omniscience which were quite specific. Yet throughout the early period, at least, Buddha's omniscience doean't go beyond the nature of ordinary knowledge, although it does represent the development of such knowledge to its limit. With the development of the Mahayana, the figure of the human Sakyamuni is lost, replaced by a divinized and cosmic Buddha who is vastly superior to all other creatures. Even Buddha's omniscience must become a super-omniscience to be worthy of this exalted being. Bridging the gap between such an abstractly conceived super-godlike figure and the ordinary individual is the figure of the bodhisattva. Yet throughout this development, Buddhist philosophers consistently maintain that omniscience in Buddhism is not to be understood literlly, or that at least this is not the primary sense in which Buddha is said to be omniscient. Buddha is omniscient by virtue of his perfect knowledge of the methods and techniques for spiritual liberation, which find expression in his teachings. That this is to be distinguished from literal omniscience is also indicted by Tucci, Conze, Suzuki, and other translators as well, who render "sarvajnata" not as "omniscience," although this is the obvious choice, but by the somewhat cumbersome "All-knowledge." This may perhaps be due to their desire to avoid the theological overtones of "omniscience" within Christian cultures. Yet the later distinciton between sarvajna and sarvakarajna can be a useful one for classifying Buddhist scriptures. Without knowing precisely when the latter term was first introduced, we can nevertheless notice which texts make use of it and which do not. This is a task for another occasion, but here we can note that it has been useful to us in sarvakarajna is an odd term found especially in the Prajnaparamita Sutra in 25,000 Lines and the Abhisamayalamkara, we can use it to distinguish which texts are associated with them. |
| 目次 | 1. Omniscience in the Indian context 2. Omniscience in Pali sources 3. Transitional stages 4. Omniscience for Vasubandhu 5. Omniscience in Later Mahayana 6. Summary |
| ISSN | 00128708 (P) |
| 點閱次數 | 485 |
| 建檔日期 | 2004.08.13 |
| 更新日期 | 2017.10.12 |
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