thought about the Upani.sadic Aatman, but remained
faithful to the Nikaaya
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(58) Vajracchedikaa Praj~naapaaramitaa (E.Conze,
Rome, Is.M.E.O. 1957)p.29
(59) Also see, ibid.pp.66-67
(60) Poussin, Muula-Madhyamaka-Kaarikaas, Ch.18,
p.340
(61) Conze, ibid. p.94;Poussin, ibid. p.519-520
(62) Visuddhimagga (h.c.Warren, 1950) IX,54
(63) Vajracchedikaa Praj~naapaaramitaa, p.100
P.423
characteristics of attaa, viz. the ego-centricity
and its invariable relationship with the skandhas.
This point has been clearly stated by Vasubandhu. In
his Vi.m'satikaa-v.rtti Vasubandhu(64) states: 'Yo
baalair dharmaanaam svabhavo graahyagraahakadi.h
parikalpitas tena parikalpitenaatmanaa te.saam
nairaatmyam, na tv anabhilaapyenaatmanaa yo
buddhaanaam vi.saya.h 'It is because of that
imaginary aatman which the ignorant people think to
the things' self-being consisting of subject and
object etc., that the things are devoid of aatman,
not because of the ineffable Aatman which is the
domain of the Buddhas'. The attaa rejected by the
Bhaddhas is "aha^nkaara-vi.saya.h" whereas the
ineffable Upani.sadic Aatman is 'buddhaanaam
vi.saya.h'.
────────────
(64) Vi.msatikaa-v.rtti(Ed. S.Levi, paris. 1925)p.6
Key words :
1.Attaa 2.Nirattaa 3.Anattaa 4.Upani.sad
P.424
提要
本文共分五节,讨论外道持的 attaa( 我 )观究竟如何
,佛教又如何用 anttaa (无我 )论来破它。
第一节引《阿含》和《尼柯耶》,肯定在有为界与无为
界都没 attaa,它只不过是想象的产品。
第二节介绍近代学者对 attaa 一词函义的种种看法。
其中只有 Conze 一人发现,佛教讲的 attaa 和数论所谓的
puru.sa 有相似处。其它所有思考过此一问题的学者或许
由于 attaa、aatman 二词对等,单单关心 attaa 与奥义书
aatman 有何关联,而未经系统的研究,确信二者之间有关
系。此一观念显然有必要重新评估。本节则提出较客观、适
当的研究方法。
第三节简要叙述持 attaa 见的常论者和持 nirattaa
见的断论者主要思想。