1997 Fiscal Year Final Research Report Summary
A Comparative Study of Samsara in Upanisads and Early Buddhism
| Project/Area Number |
07801006
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| Research Category |
Grant-in-Aid for Scientific Research (C)
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| Allocation Type | Single-year Grants |
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| Section | 一般 |
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| Research Field |
印度哲学(含仏教学)
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| Research Institution | HOKKAIDO UNIVERSITY |
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Principal Investigator |
HOSODA Noriaki Hokkaido Univ., Fac.of Letters, Assoc.Prof., 文学部, 助教授 (00181503)
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| Co-Investigator(Kenkyū-buntansha) |
IMANISHI Junkichi International College for Advanced Buddhist Studies, Graduate School of Buddhist, 仏教学研究科, 教授 (70000594)
NUMATA Ichiro Hokkaido Univ., Fac.of Letters, Assistant, 文学部, 助手 (20261258)
YOSHIMIZU Kiyotaka Hokkaido Univ., Fac.of Letters, Assoc.Prof., 文学部, 助教授 (20271835)
FUJII Kyoko Hokkaido Univ., Fac.of Letters, Professor, 文学部, 教授 (70238525)
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| Project Period (FY) |
1995 – 1997
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| Keywords | Samsara / Karman / Upanisads / Early Buddhism / Agama / Nikaya / Atman / Vijnanabhiksu |
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| Research Abstract |
I.Upanisads declare Samasara is based on kama, which is analyzed mana and drsti in Early Buddhism. Drsti means the views of Upanisads and the Six Heretics, especially on the Samasara doctrines. A comparative text of Drstisamyukta of Samyuktagama which compiles these drstis and Drstivarga of Jnanaprasthana in Abhidharma, shows how Buddhists categorized these views at that time.
II.Samasarin, a subject of samasara, is considered as atman in Upanishads and the Buddha never answered on this problem (avyakrta). In Early Buddhist and Jain scriptures, a simile of a poisoned arrow means kama, but in Alagaddupama-sutta, it means atman to be grasped rightly. Therefore atman is not to be denied in Early Buddhism, but not to be explained for a wrong view (drsti).
III.Many similarities are found in Brhadaranyakopanisad 3,8 and Agganna-sutta, especially on the cosmogony (Samasara). Buddhists interpret dharma as a principle and the worlds are developed by karman. A great difference between Upanisads and Early Buddhism consists in the point of views : Upanisads induce all things to the one (atmam, brahman) , but Early Buddhism concerns the world phenomena, which are painful and impermanent (duhkha, anitya).
IV.Hitherto Sankara's commentary on Brhadaranyakopanisad are referred to, but a manuscript of the Vijnanabhiksu's Commentary is found during the research. This Brhadaranyakaloka is a Vijnanabhiksu's genuine work and critically edited for the first time. Although the manuscript is incomplete, it contains the argument of samasara explained by the Samkhya system. A further study and critical editions of his commentaries on other Upanisads are necessary.
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