WEKO3
アイテム
鈴木大拙の思想における「悟り」の構造
https://dokkyo.repo.nii.ac.jp/records/608
https://dokkyo.repo.nii.ac.jp/records/6087b7e2f5d-37be-40bc-846b-dde15de54c3e
| 名前 / ファイル | ライセンス | アクション |
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P-095-Ma72-8(2)-Matsumaru (1.9 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||||||
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| 公開日 | 2017-01-31 | |||||||||
| タイトル | ||||||||||
| タイトル | 鈴木大拙の思想における「悟り」の構造 | |||||||||
| タイトル | ||||||||||
| タイトル | A study of "Satori" in the thought of D. T. Suzuki | |||||||||
| 言語 | en | |||||||||
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| 言語 | jpn | |||||||||
| 資源タイプ | ||||||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||||||
| 資源タイプ | departmental bulletin paper | |||||||||
| 著者 |
松丸, 壽雄
× 松丸, 壽雄
× MATSUMARU, Hisao
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| 抄録 | ||||||||||
| 内容記述タイプ | Abstract | |||||||||
| 内容記述 | Summary: We inquire into the structure of "satori", enlightenment in Zen-Buddhism, with the help of writings of Daisetz T. Suzuki. In order to elucidate the structure, we raise some questions concerning "satori" as follows: Does the essential experience called "satori" consist of an intellectual dimension as well as an intuitive one? Or, does it reject any approaches to its essence by means of intellection? Suppose that "satori" has an intellectual dimension; then, we must ask ourselves, if it is possible for us to comprehend a "satori" only by means of human intellection which is believed to be separated from the functions of emotion and volition. Or, is it necessary for us to obtain some other approaches to satori than intellection? According to the thought of Suzuki, satori consists not only of Zen-experience (zen-keiken), but also of Zen-awareness (zen-ishiki). By that expression he means that satori cannot get to realizing itself in the strict sense of the term until Zen-experience is accompanied with Zen-awareness. That is to say that satori concretizes itself, when Zen-experience is led to self-expression through the help of Zen-awareness, because it can be originally regarded as integration of Zen-experience and Zen-awareness in the form of Self-awareness (jichi自知). Because Zen-experience is accompanied with the action of self-expression, it includes a kind of conveyance of contents as self-expression, in other words, satori has in itself some or other sort of constituents of knowledge involved in the conveyance. However, this kind of knowledge is not accessible to the ordinary intellect, for satori is an intuitive activity in the form of Self-awareness as a whole, which is not differentiated yet into an agent of being aware of and a thing to be an object of that awareness. This is the very essential structure of satori as Self-awareness. By the way, the Self-awareness is realized in the way of self-identification of a place in which awareness or consciousness of some kind is at work. Suzuki explains the structure of self-identification of satori as follows: "Satori is the continuum becoming conscious of it. When it perceives itself as it is in itself there is a satori. Therefore there is in satori no differentiation of subject and object.” (Living by Zen, p.50) What does it mean by the continuum? The continuum connotes a place in which an undifferentiated finds itself in its proper place or niche in such a way as it is in itself. Therefore, "the continuum becoming conscious of it" implies that the place of an undifferentiated is aware of itself, and this activity of the place itself is just the activity of the Self-awareness as it is in itself, the satori. So satori is a kind of the Self-awareness characterized by self-mirroring of the place in which the Self-awareness is at work. The self-mirroring of place as Self-awareness is already comprehensive of a way to differentiation into an agent of awareness and a thing to be an object of the awareness. The way to differentiation gives birth to a logic of the place of Self-awareness, namely the "Soku-hi logic", which means the logic of the reality by means of "reversion through reversion," as it were, or, "absolute affirmation through absolute negation." Therefore, it is often expressed with using contradictory terms such as "discretion of indiscretion," "knowing of unknowing," or "the conscious of the unconscious." This contradictory expressions of activity of Self-awareness are nothing but self-expressions of activity of satori or of "im-mediate" Self-awareness in the sense of the Self-awareness or the consciousness which is "not mediated" by anything other than itself. So the logic of soku-hi is, in a manner of speaking, a thread of differentiation of the satori-reality which realizes itself in and through the activity of the Self-awareness which is at work in the reality. This is to say that satori as Self-awareness comprehends a sort of knowledge to which the soku-hi logic can make approaches. However, this logic is not a tool with which the intellect can grasp the reality of satori, but the one by means of which we can touch on the whole activity of Self-awareness including the self-mirroring of the place and the Self-awareness of the reality as it is in itself. At the same time, the whole activity includes the activity of our own Self-awareness, so it can be accessible to uncovered whole activity of Self-awareness as it is in itself (zentai sayu 全体作用). This means just that the uncovered wholeness of activity of Self-awareness lets itself know to the activity of our own Selfawareness as a whole, that is, the activity of the Self-awareness being based on the integration of intellection, emotion, and volition. |
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| 書誌情報 |
マテシス・ウニウェルサリス en : Mathesis universalis : Bulletin of the Department of Language and Culture 巻 8, 号 2, p. 1-40, 発行日 2007-03 |
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| 出版者 | ||||||||||
| 出版者 | 獨協大学外国語学部言語文化学科 | |||||||||
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| 収録物識別子タイプ | ISSN | |||||||||
| 収録物識別子 | 13452770 | |||||||||
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| 収録物識別子タイプ | NCID | |||||||||
| 収録物識別子 | AA11419434 | |||||||||
| 論文ID（NAID） | ||||||||||
| 内容記述タイプ | Other | |||||||||
| 内容記述 | 40015510952 | |||||||||
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| 出版タイプ | VoR | |||||||||
| 出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||||||
