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| パーリ注釈文献における菩提分法の「法」=A Symbol of The Dhamma: An Examination on the Bodhipakkhiyā Dhammā in the Pāli Commentaries | ||
| 作者 | 伊藤有佑 (著)=Ito, Yusuke (au.) |
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| 出處題名 | インド哲学仏教学研究=インド テツガク ブッキョウガク ケンキュウ=Studies of Indian Philosophy and Buddhism, Tokyo University |
| 卷期 | v.32 |
| 出版日期 | 2024.03.31 |
| 頁次 | 31 - 47 |
| 出版者 | 東京大学インド哲学仏教学研究室=Dpt. Of Indian Philosophy and Buddhist Studies, Tokyo University |
| 出版者網址 | http://www.l.u-tokyo.ac.jp/intetsu/index.html |
| 出版地 | 東京, 日本 [Tokyo, Japan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 日文=Japanese |
| 附註項 | 1. 本研究は JSPS 科研費（23KJ0763）の助成を受けたものである． 2. 著者：東京大学大学院博士課程・日本学術振興会特別研究員 DC. |
| 關鍵詞 | 菩提分法; パーリ注釈文献; ブッダゴーサ; 『清浄道論』; 正法; 法宝; 悟り |
| 摘要 | Since Ledi Sayadaw devoted one book (Bodhipakkhiya Dīpanī) to them, the concept of the thirty-seven bodhipakkhiyā dhammā has attracted many modern scholars of Buddhist studies. Rupert Gethin made an unparalleled contribution in The Buddhist Path to Awakening by closely examining this concept in the Pāli literature. Despite this great achievement, his research is insufficient for two reasons. Philosophically, he understands the bodhipakkhiyā dhammā in line with meditational theory, leading him to understate the other aspects. Historically, he asserts the coherence and consistency from the Nikāya to the Aṭṭhakathā in Mahāvihāra tradition too strongly to accurately estimate how the commentaries understand the bodhipakkhiyā dhammā. As a result, he also interprets the bodhipakkhiyā dhammā as a means of attaining the bodhi. In this paper, I argue that the expression of the bodhipakkhiya denotes the special quality included in the transcendent states, and that the bodhipakkhiya-dhammas stand for the dhamma through an analysis of the bodhipakkhiyā dhammā, focusing on the Pāli commentaries, especially the works of Buddhaghosa. In the first half of the article, I analyze the explanation of the bodhipakkhiya in the Visuddhimagga in detail. The conclusion shows us a completely different picture of bodhipakkhiyā dhammā. As is well known, the bodhipakkhiya is a compound of the bodhi and the pakkhiya: the bodhi, in the Buddhaghosa’s works, means the transcendent path (ariyamagga), and the pakkhiya, common in the Mahāvihāra tradition, means assistance (upakāra). The bodhi, interpreted as the transcendent path, includes the four stages, from the first path to the fourth path, step by step. The bodhipakkhiyā dhammā will not assist the bodhi once but rather will consistently assist the bodhis experienced repeatedly. Next, the pakkhiya, which means assistance, shows that the bodhipakkhiya-dhammas arise at the same time that the transcendent path arises and assist the functions of the transcendent path, such as abandoning the defilements (kilesa)––the bodhipakkhiya-dhammas are not prior conditions that make for the arising of the transcendent path. Therefore, the interpretation of the bodhipakkhiya in the Visuddhimagga as well as other commentaries points out that the relation between the bodhi and the bodhipakkhiyā dhammā is simultaneous and the bodhipakkhiya-dhammas are associated with the transcendent path in nature. Then, in the second half of the article, given that the concept of the bodhipakkhiyā dhammā symbolizes the jewel of Dhamma (dhammaratana) in the Papañcasūdanī (the commentary on the Majjhima Nikāya); I explore the relationship between the bodhipakkhiyā dhammā and the dhamma, which is defined as the text (pariyatti) and the ninefold transcendent dhammas (navavidhalokuttaradhamma). The interpretation of the bodhipakkhiyā dhammā in the Visuddhimagga implies that the bodhipakkhiyā dhammā and the transcendent dhammas are bound in close association, and the components of the thirtyseven bodhipakhiyā dhammā are in fact already included in the transcendent dhammas in the three baskets (Tipiṭaka) and thus in the commentaries (Aṭṭhakathā). Next, examining the relationship between the bodhipakkhiyā dhammā and the text (pariyatti), which is interpreted as the three baskets (Tipiṭaka), called the Word of the Buddha; we can find some examples in which the idea of the bodhipakhiyā dhammā is represented as the Word of the Buddha from the literature prior to the commentaries. Moreover, several commentaries 5regard the bodhipakkhiyā dhammā as the saddhamma and the teaching (sāsana). No doubt that the notion of the bodhipakkhiyā dhammā symbolizes the dhamma in the Mahāvihāra tradition. |
| 目次 | 1. 序論 31 2. 『清浄道論』における菩提分法と法 31 2.1. 菩提分法の位置付け 31 2. 2. 菩提分法の語義解釈 33 2. 3. 小結 37 2. 4. 教典，そして出世間法としての「法」 37 3. 菩提分法と「法」 38 3. 1. 導入：法宝としての三十七菩提分法 38 3. 2. 出世間法としての三十七菩提分法 38 3. 3. 仏陀の正しい言葉としての三十七菩提分法 40 3. 4. 小結 43 4. 仏陀の「法」を象徴する三十七菩提分法 43 4. 1. 「正法」としての三十七菩提分法 43 4. 2. 教え（sāsana）としての三十七菩提分法 44 5. 結論 44 〈略号および使用テキスト〉 45 〈参考文献〉 45 |
| ISSN | 09197907 (P) |
| DOI | https://doi.org/10.15083/0002009963 |
| 點閱次數 | 1 |
| 建檔日期 | 2025.05.13 |
| 更新日期 | 2025.10.30 |
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