Vol.64 , No.3(2016)205高務 祐輝「初期瑜伽行派と説一切有部における「識」の継起」

(180)

_Journal

_ofIndian

and

Buddhist

Studies

Vol.

64,

No.

3,

March

2016

The

Sequential

Arising

of

VijnNanas

in

the

Early

Yogacara

and

the

Sarvastivada

TAKATSUKASA

Yttki

1.

Introduction

The

Paficavijn-dnaketyasarriprayukta

bhamih.

(PBh)

and

the

Manobhami

(MBh),

the

first

two

sections of

the

Yogacarabhtimi,

_present

valuable materials

for

the

study of early

YogAcara

epistemology;

unfbrtunately

however,

we

have

fbund

some occasional,

but

serious,

_problems

in

the

critically

established

Sanskrit

text

of

these

sections.

In

Takatsukasa

[2o14:

184],

therefore,

I

reconsidered a

_problematic

_passage

by

verifying

the

readings of

the

single extant

Sanskrit

manuscript and

then

proposed

an emendation

to

the

edited

text.

According

to

the

emended

text,

the

MBh

postuiates

that

only one vijn-ana can arise

in

one

moment,

theugh

it

does

not explicitly mention

whether a simultaneity of six vijnNanas

is

_possible

or not

Instead,

the

MBh

rather

emphasizes

the

relative subsequence of vijnnyanas:any single sensory

_perception

cannot arise sequentially

in

two

moments.

On

the

other

hand,

as

discussed

below,

the

5arvfistivada,

which also

denies

the

possibility

of a simultaneous arising of vV'nNanas,

permits

that

a sensory

_perception

can

arise

immediately

after a sensory

_perception

in

the

Apidamo

da

_piposha

lun

Pnj

eemeza

Jkl

eevai9th

(Skt.

*Mahavibhasa,

_MVi),

_Previous

_{studies on}

_this

_topic

_only

_introduce

_or

exame

thiqie

shi

lttu)

em

in

the

MVi,

and

they

do

not compare

the

description

directly

with other

texts,

nor

do

they

examine

the

distinction

between

the

two

theories.

i)

In

this

_paper,Iwould

like

to

fbcus

on

the

YbgacarabhUmi

as

the

representative ofthe early

Yogacara

and

MVi

as

the

representative ofthe

Sarvastivada,

in

order

to

_point

out

the

difTerent

ways

in

which

they

expound

the

sequence of vijnNanas, as well as a

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The JapaneseAssociation of Indian and Buddhist Studies

TheSequentialArisingofVijnNanasintheEarlyYogacaraandtheSarvAstivada

(TAKATsuKAsA>

(181)

2,

The

Early

Yogic5ra

in

the

PBh

and

the

MBh

The

MBh

explains

the

sequential

arising

ofthe six vijnnyanasas

fbllows:

A

_pentad

of sensory

_perceptions

cannot arise sequentially

in

two rnoments.

Nor

can

there

be

a

mutual arising

[efthese

five]

immediately

after each other

[ofthese

five].

Immediately

after

the

pentad

of sensory

_perceptions

has

arisen

in

one moment, mental consciousness arises

necessarily. 2>

Thus,

any of

five

sensory

_perceptions,

whether

the

same

kind

of or a

different

kind

o

_£

cannot arise sequentially

in

two

moments.

Also

a closely related

_passage

from

the

PBh

elaborates

the

case where we

cognize

a visual object as

fbllows:

Then,

in

the

case where visual

_perception

has

arisen,

three

minds are

_perceived.

[They

are]

in

order,

(1)

aupanipatika: the suddenly occurring

[mind],

(2)

_paryesaka:

the

searching

[mind],

and

(3)

nis'cita:

the

determined

[mind].

Of

these,

the

first

is

nothing

but

visual

_perception,

and

the

[other]

two

are mental consciousnesses, 3)

The

PBh

names each of

the

three

minds according

to

the

sequential

processjust

as

we usually suppose

how

we cognize an object.

As

for

the

mental consciousness

immediately

after

the

sensory

perception

in

the

above

MBh,

the

PBh

names

it

paryesaka.

That

is

to

say;

the

early

Yogacara

understands

that

once a sensory

_perception

suddenly

occurs, a searching mental consciousness necessarily arises

immediately

thereafter.

3.

The

Sarvistivida

in

the

MVi

Next,

we examine

the

MVi's

exposition.

The

MVi

interprets

the

Apidamo

fozhi

lun

Pqte

rkptrerw

wh

passage4)

"How

many

_pratyayas

for

a manadyatana

Y

Cyichu

kal!),

does

a

[given]

manadyatana

X

function

as?

It

functions

as

[four

_pratyayas:]

a

hetu-pratyaya,

a

samanantara-, an

alambana-,

and an adhipati-."

And

the

interpretation

continues as

fo11ows:

,

.

,

And

manadyatana contains six

kinds

[of

vijn-a-nas].

That

is

to

saM

from

a vi$ual

_perception

up

toa mental consciousness, Among these

[six

vijnltanas],a visual

_perception

X

functions

as a

pratyaya,

a samanantaru-, and an adhipati-

for

a visual

_perception

Y,

but

does

not

function

as an

alambana-

.

.

.

[To

function

as a]samanantarapratyaya means

that

a visual

_perception

Y

arises

immediately

after

the

visual

_perception

X...It

is

the

same as where a visual

_perception

X

functions

as

[.

.,a

samanantarapratyaya,.

.]

fbr

a visual

_perception

Y, that

is

to saM a visual

perception

functions

as

[a

collection ofpratyayas]

for

_perceptions

ranging

from

the

auditory

to

-

₁₂₂₃

-(182)

TheSequentialArisingofVijfidnasintheEarlyYogAchraandtheSarvdstivada

_{(TAKATsuKAsA)}

the

tactile.

A

visual

_perception

functions

as a

hetu-pratyaya,

a samanantara-, an

alambana-

and _an

adhipati-fbra

mental consciousness.,.It

is

_the

sarne as where a visual

_perception

functions

as

[...a

samanantarapratyaya . ..]

for

six vijn-a-nas,

that

is

to

saM

perceptions

ranging

from

the

auditory

to

the

tactile

[function

as a _{collectionofpratyayas]}

for

six vijn"'anas, ,. . 5)

The

interpretation

continuously mentions and

_permits

the

sequential relationship of

the

mental consciousness

to

a mental _{consciousness, and}

_the

_sequential relationship of

the

mental consciousness

to

five

sensory

_perceptions,

as well.

The

MVi,

therefore,

permits

that

any

kind

ofvijn-ana can arise

immediately

after another vijnana, regardless of

type.

As

we confirmed above,

the

MBh

does

not

_permit

the

_possibility

of a

sensory

perception

arising sequentially

in

two

moments.

In

regard

to

this

_point,

therefore,

there

is

a clear

distinction

between

these

two

texts.

We

also notice a

further

difference

about

how

to

expound

the

sequence ofthe vijn-anas,

The

MVi

explains

this

in

relation

to

four

_pratyayas.

In

_particulag

samanantarapratyqya

(dengwnjian

_yuan

gA,!t,,

eebi),

defines

the

sequence ef

two

vijn-a-nas.

The

PBh's

_exposition

_proceeds

_as

if

_associated with

the

practical

epistemic

_process

just

as we usually suppose

how

we cognize an object,

whereas

the

MVi,

in

contrast, only explains

the

_relationship

between

_any

_two

_vijn-anas

giving

the

impression

ofa rather abstract and automatic explanation.

Further,

the

MVi

continues

its

argument

by

considering

the

_problem

in

the

sequence ofsensory

_perception

as

fo11ows:

Do

five

sensor:y; visual, etc.,

_perceptions

arise

immediately

after each other, or not?

Yuqie

shis say `'Five sensory visual, etc.,

_perceptions

cannot arise

immediately

after each other

because

all

[perceptions]

arise

from

a mental consciousness

immediately

after

that."

Apidamo

lunshis

Nee

reEvadeBM

say "The

five

_{sensory, visual,etc.,}

_perceptions

can allarise

immediately

after each

other,

Otherwise,

it

contradicts

the

theory

in

the

Geayun

Nrk

[in

the

Apidamo

fhzhi

lun].

As

jt

says

tA

dulpkhe"ndrtya

X

(kugen

g"),

functions

as a

hetu-pratyaya,

_asamanantara-, and an

adhipati-for

a

duhkhe"ndrtya

X

but

does

not

function

asan

alambana-."'

6)

Thus,

the

YZiqie

shis assert

that

all

_perceptions

arise

from

mental consciousness

immediately

after

its

occurrence.

That

is

to

saM a sensory

_perception

necessarily arises

immediately

after

the

mental consciousness.

On

the

other

hand,

the

MBh

has

emphasized

that

a mental consciousness necessarily arises

immediately

after

the

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The JapaneseAssociation of Indian and Buddhist Studies

TheSequentialArisingofVijffa-nasintheEarly\ogicaraandtheSarvastivada

(TAKATsuKAsA)

(183)

appropriate

to

differentiate

these

standpoints, even

though

they

do

not

both

permit

the

sequential arising ofsensory

perceptions.

The

Apidamo

lunshis,

on

the

other

hand,

_permit

the

sequential arising of sensory

perceptions.

The

basis

they

adduce

is

the

theory

in

the

Gertyun

in

the

Apidamo

lbuhi

lun,

') and

their

standpoint

is

_predicated

on

two

_points.

One

is

the

theory

in

the

Gertyun.

A

duhkhe"ndrtya

X

functions

as asamanantarupratyaya

for

a

dulpkhendrtya

"L

that

is

to

say a

duhkhandrtya

Y

can arise

immediately

after a

duhkhEndrtya

X.

The

other

_point

is

that

a

duhkhe"ndrtya

can

be

united

(sampiztyukta)

with nothing

but

five

sensory

perceptions.

This

is

as

is

shown,

fbr

instance,

in

the

Apidamo

fdyunzu

lun

pmEmebetlith,EllLth,8)

Apidamojieshenzu

lun

lliifeemeptmpfi)[Etth,9)

etc.

Therefbre

their

standpoint

does

not

derives

straightforwardly

from

a relation of vijn-anas,

but

indirectly

from

a relation of vedana

to

vedana" and vedana

to

vijn-ana, as a result of

the

examination ofdharrnas.

4.

Conclusion

In

this

_papenIhave

compared

the

PBh,

the

MBh,

and

the

Mvi

on

the

_problem

of

the

sequential arising ofsix vijn-anas,and

in

so

doing

clarified

the

_points

summarizedbelow.

The

early

Yogacara

(as

represented

in

the

PBh

and

the

MBh)

and

the

Sarvastivada

(as

represented

in

the

MVi)

hold

contrary

positions:

while

the

PBh

and

the

MBh

deny

the

possibility

of

the

sequential arising of sensory

_perceptions.

the

MVi

_permits

that

any

kind

ofvijnNana can

arise

immediately

after another vijnnyana,

regardless

of

type.

Further,

there

is

an obvious

distinction

between

the

means

by

which

they

expound

the

sequence ofvijn-anas.

The

early

Yogacara

in

the

PBh

and

the

MBh

expound a sequence of vijn-anas

that

are associated with

_practical

epistemic

processes.

The

Sarvastivada

in

the

MVi,

on

the

other

hand,

only

expound

the

rather abstract relationship

betJween

any

two

vijn'a'nas.

The

standpoint of

Apidamo

lunshi

derives

from

a relation of vedana

to

vedana and vedana

to

vijfiana.

The

distinction

corresponds

to

the

difference

between

the

Yogacara,

who consider

the

_practice

of

Yoga

important,

and

the

Sarvastivada,

who

focus

on

thoroughly

examining

dharmas

and

their

systems.

Notes1)

See

Nishi

[1975:

262-264],

Takasaki

[1982:

10-11].

2)

MBh

58.13-15,

As

for

the

textual

emendation, see Takatsukasa

[2014:

notes 7,8]. 3)

PBh

10.2-3.

As

fbr

the

textual

ernendation,

-（

184

）



The

　

Sequen

廿

al

　

Msing

　of　

vi

　

’

hanas

　

in

　

the

　

Early

　

Yog

百cAra　and　

the

　

Sarv

百stiv五

da



_（

TAKATsuKAsA

_）

see　

Takatsukasa ［

2014 ：n・te　3

_］

．

　

4

）

Apidam ・

fcuhi

　

lun

　

T

　n・

．

1544

_，　v・

1

、

　

26

，　

984b4−5，

　

5）MVi

　

T

vo1

，

27，

682a7

−

b1

：

然 意処 有

六

種 ． 謂

眼 識 乃 至

意

識

．

此 中 眼 識

与

眼 識

為因 ，等 無 間，増

上

，非

所縁 … …等無 間者，謂

眼 識

等 無

聞 眼 識 現

在 前… …

如 眼 識 与 限 識

，

眼 識

与耳鼻舌 身識 亦爾．眼

識 与意識 為 因，等 無間

t

所縁 ．増

上

… …如

眼 識 対 六 識

耳鼻

舌

身

識

対

六 亦

爾

……，

　　

6）Mvi

Tvol ．27

，

682b1−6

：

問．眼等 ．

五

識

展転 無間

現

在前

不，

答

，

諸瑜伽師

説 ．眼

等

五

識展転無 間

不

現

在 前．皆従 意識 無間

生

故．阿毘達 磨諸論 師 言．

眼

等

五識 展

転皆

得

無

間

而起．

若

不爾 者，

違

根

蘊説 ．如彼 説，苦根 与

．

苦根 為

因

， 等

無 間

，

増 上

，非所縁 ，

　　

7

）Tno ，

1544

，

　vol

，

26

，

　gg4a9

−

10

．

There 　

is

　also　an 　argument 　on　

the

　sequential 　arising 　ofsensory 　

perception

　

in

　

Wushi

　

piposha

　

lun

五

事

毘 婆 沙 論 （

Tno

．

1555

，　voL　

28

，

992a25 −

b2

）

whose 　

position

　and 　

basis

　

is

　

the

　same 　as　

the

　

MVi ．

However ，　Apidan　

baj

’

iandu

　

iun

阿

毘 曇

八

健 度論 （

T

　no

．

1543，

　vol

，

26，869c19），

　which 　

is

　

translated

　

in

383 （earlier 　than　Apidamo 　

fazhi

　

lun

）

，

　says ：

‘

‘

A

　

duhkhEndriya

　

is

　a　

hetu

−

pra

_り

yaya

　and 　an 　adhipati

−

fbr

　a

duhkh2ndn

’

_ya

，　

but

　

is

　not 　a δ

lambana

−

and　not　a　samanantara

−

［

fbr

　a　

du

れ

kh6ndr

り

7α

］

．

”

According

　to　the

Apidan

　

bajiandu

　

lun

_，

Apidamo

　

lunshi

　

lose

　

their

　

basis

．

　

lfthe

　

passage

　

is

　not　misinterpretation

，

　

it

　means

that

　

the

　

theo

_厂

y

　might 　

have

　changed

，



8

＞T

　no

．

1537

，　voL 　26，498bl

−

3

．

　　

9

）

Tno

，

1540

，　vol

．

26，616c23−24．

AbbreViations

−amd 　

Primary

　

Sources

Ms



Sanskrit

　manuscript

（

lts　

facsimile

　

is

　

preserved

　

in

　

the

　

G6ttingen

　

State

　and 　

University

　　　　　　　　

Library，　no

．

　xc　14

／

28；and 　in　the　IsIAo　Library」Envelope 　no

．

5−6／B

）

，

PBh ，

　

MBh

　

The

　

Ybg

ごcδ 

bh

便η1ゴ

qfAc

_の

y

α

Asariga．

　

Part

　

L

　

Ed ．

　

Vidhushekhara

　

Bhattacharya．

　

Calcutta

：

　　　　　　　　

The

　

University

　ofCalcutta ，1957

．

Mvi



＊

_Mahavibhalia

（

Ch ．

　

Apidamo

　

da

　

pip

。sha　

run

阿毘 達 磨 大 毘 婆 沙 論 ）Tno ，1545

，　vol

．

27

，

　

　　

　　

　

　　

la3

−1004a9．

・

TranS．XUanzang

玄

奘 ．

Secondary

　

L

韮

teratUres

Nishi

　

Giya

西

義雄

1975．

　

Abidatsuma

　

Bukkyo

’

　no　

kenkya

’　

Sono

　shinsδ　to　shimei

阿 毘達 磨 仏教

の

研 究

：

　

　　

その

_真相

と

_使命

．

Toky

α

Kokush

。　

Kank6kai ．

Takasaki 　

Jikid6

高 崎

直

道 ．

1982，

“

Yugagy6 −

ha

　no　

keisei

”

瑜 伽行 派

の

形成 ．

ln　_vol

．

8_ofK6zaDajij_δ

　

　BuklD

，

6

_：

YuiShiki

　shiSδ

講

座

大 乗仏 教

1

_{唯識思想 ，}

ed

．

　

Hirakawa

　

Akira 平 川彰

，　Kajiyama 　

YUichi 梶

　

　　

山 雄

一

，and 　

TakasakiJikid6高崎直

道，

1−42．

　

Tokyo

：　

ShunjUsha ．

Takatsukasa

　

Yilki．2014，

“

The

　

Problem

　_of　

the

　

Simultaneous

　

Arising

　_of　

Six

　

V

_σ

齎η 矼s：

In

　

the

　　

P

α匝cα_吻肖

d

ηα

k

_の

1α5α7_ηρπ〜

yuk

亡α

bh

αη1f　and 　

the

　

M

αηoと

h

直mf

．

”

IB

κ62

〔

3

）

：184

−

188

．

（

This

　research 　was 　supported 　

by

　a　

Grant−in−Aid

　ofM 重shima 　

Kaiun

　

Memorial

　

Foundation．

_）

Key 　words

　perception

，

　v_ガ顳ηα

，

　

Ybgac

吾ra_，　

Sarv

且stiv巨

da