Hideyo Ogawa | Hiroshima University (original) (raw)

Papers by Hideyo Ogawa

Tetsugaku (The Journal of Hiroshima Philosophical Society), 2024

In Indian linguistic analysis, a word is characterized as skhaladgati (lit. ‘stumbling gait’) whe... more In Indian linguistic analysis, a word is characterized as skhaladgati (lit. ‘stumbling gait’) when its function of conveying meaning is considered. A Sanskrit literary device called skhaladgati is a shift in the meaning of a word or phrase from its primary meaning to a secondary meaning.
The term skhaladgati is a compound consisting of skhalat and gati; the item skhalat is the present participle of the verb skhal (dhātupāṭha I.577: skhálÁ saṃcalane) 'waver, stumble’; the item gati is a kṛt derivative of the verb gam ‘go, reach’, ending in KtiN (A 3.3.94 striyāṃ ktin), which denotes an abstract act (bhāva) and kārakas other than an agent (kartṛ).
As I understand it, the Buddhist logician Dharmakīrti, who flourished in Nālandā from around 600 to 660 CE, was the first to introduce the term skhaladgati for linguistic analysis. He used this term to differentiate between the secondary (gauṇa) and the primary (mukhya) in the context of language use. Kunjunni Raja 1969: 297, fn. 3 remarked: “For the use of the term skhaladgati in the sense of lakṣaṇā see Dharmakīrti Pramāṇavārttika, II. 37.” In the Pratyakṣa chapter of his Pramāṇavārttika, Dharmakīrti states the following kārikā, to which Kunjunni Raja is referring:
PV III.37: yatra rūḍhyāsadartho’pi janaiḥ śabdo niveśitaḥ /
sa mukhyas tatra tatsāmyād gauṇo’nyatra skhaladgatiḥ //
The concept of skhaladgati is challenging to comprehend due to its metaphorical nature. However, the literary theorists, rhetoricians, known as Ālaṅkārikas, who are Kāśmīras, have offered insightful and clear interpretations of this concept. This paper intends to delve into the meaning of skhaladgati, with a particular emphasis on the works of Ālaṅkārikas who have explored this concept extensively. To date, no other studies have ventured into this specific topic.

Journal of Indian and Buddhist Studies, 2024

Buddhist logicians use the term trairūpya to refer to the three features (trīṇi rūpāṇi) of a vali... more Buddhist logicians use the term trairūpya to refer to the three features (trīṇi rūpāṇi) of a valid logical reason (liṅga, hetu): pakṣadharmatva, anvayavyāpti, and vyatirekavyāpti. Sanderson 2022: 1052 argues against the traditional interpretation of this term, according to which the taddhita affix ṢyaÑ occurs after the bahuvrīhi trirūpa to convey the meaning ‘X’s bhāva’ (tasya bhāvaḥ). He proposes that “… the suffix -ya of the trairūpyam is otiose (svārthe, svārthika), added to the stem form trirūpa- (trīṇi rūpāṇi), now a karmadhāraya compound meaning ‘the three features’ rather than a genitive bahuvrihi, without modifying the meaning of that to which it has been added.” This paper aims to show that the traditional interpretation of the term trairūpya is perfectly reasonable.

Vakyapadiya 1 (fj~}JJ(;~) ~WP J (Sadhanasamuddesa) 0)-@f~ •-VP3.7.64-66: (§ B"J • 1-T~±f$) (karma... more Vakyapadiya 1 (fj~}JJ(;~) ~WP J (Sadhanasamuddesa) 0)-@f~ •-VP3.7.64-66: (§ B"J • 1-T~±f$) (karmakart~) IDfB (3) 0. Vakyapadiya r (~~~) ~mJ ffi-(Sadhanasamuddefa) m 45 ~fl'jfp Gm 89 ~fl'j le. t->")-C, .1\Jv r 1) .1\ 1) (Bhartrhari) Ii karaka i"tj:bi; (fi~) (kriya) (J) (~~~) (sadhana) (J)-fj-C: S 6 (13 l'f"J) (karman) ~ illfU t-C ") 6 o .f (J) 7 i?m 55 ~jpfp Gm 66 ~WI: i;}l..)-Cf}tfJ~~illfB L-Cl..)o(J)li, (131'J"J) c L-C~fj~L-Cl..)6 b(J)~ (fi~±f*) c L-r~m.i" 6~fi-(J) (fi~±f*\ i"lj:bi; (13l'J"J • fi~.±f*) (karmakartr)-c:S 60 m64~WfJ>Gm66~W-c:ti, A3.2.60~ iE~flji" 6 tdh tu" 7 / Y °" 1 J iJ~W~9.61VJ~PJ ~Mttdrs (r~o, 9:06J) tz:ffiMi"o (fi~.± f*)(J)(l3~•fi~±f*> cL-r(J)mm~~* :Z t:. drs(J) ii 19KillfBl' J"J:5.H!f tJ~W~ ' 25 n 6 t ~ ~ tz: .f {j)r~ifHi.~tJ~t~tiSJ ' 25 n, < 13 l' J"J • fi~±f*> ~m (J)(b9~7~~~'96 (13~) c (fi~.±f*)

Verlag der österreichischen Akademie der Wissenschaften eBooks, Dec 1, 2022

Vakyapadiya 1 <~~PX;~) ~¥~~ J (Sadhanasamuddesa) O)ii}f~-VP3.7.67-69: A 1.4.51 akathitaqi ca (1) ... more Vakyapadiya 1 <~~PX;~) ~¥~~ J (Sadhanasamuddesa) O)ii}f~-VP3.7.67-69: A 1.4.51 akathitaqi ca (1) 0. Vakyapadiya r (fjt §pX;~-) ~¥M J ¥ (Sadhanasamuddefa) ~ 451ffi'WiP i; ~ 89 \&Wt;: j;:) Ii l '"'(, /\ Jv r 1) / \ 1) (Bhart:rhari) ti karaka 9 i;t ;b 't (fi~> (kriya) <l) (11t §Px:~> (sadhana) <!)~fl-C' Ji:> 6 <El 1¥1) (karman) ~ lffiB t-C Ii l 6 o 7c <l) 7 't ~ 67 \&fillip i; ~ 79 jffj[J tc j;:) 1i l-CfS(iJ'(lfZ I')

Vakyapadiya r <~~PX;~) g~MJ (Sadhanasamuddesa) (l)ii}f~-VP3.7.59-63: (§ B"J • ff1?,_±{:;$:) (karm... more Vakyapadiya r <~~PX;~) g~MJ (Sadhanasamuddesa) (l)ii}f~-VP3.7.59-63: (§ B"J • ff1?,_±{:;$:) (karmak:artr) fnB (2) 1J1 JI! ~tit 0. Vakyapadiya r (§! §~~) ~M J ~ (Sadhana-samudde5a) ~ 45 wtmiJ> i; ~ 89 wtm t: i3" l ""(' .1\Jv r 1) .t\ 1) (Bhartrhari) ti karaka 9/J:bi; (ff~) (kriya) 0) (§! §~~) (sadhana) 0)-fl "("it> Q (§ 1¥1) (karman) ~ 008 t: ""("l Q 0 7c 0)-J t; ~ 55 wtm tP i; ~ 66 wtm 1: t3" l-c fEttJ!itooo L-C" l Q 0) ti, (§ 1¥1 • ff~±.1*) (karmakartr) "(" ~ Q a 7c L-c~ 59 wtmt1, i; ~ 63wtm1: t3" l-c ti~~O) J:-J t~)(tJ!:'.1g~~ nQ 0 [ l] arohanti hastina1Jl hastipakii~ r~~ I') ~il~~H:~QJ [2] iirohayate hastf svayam eva r~il~;l: ~ 1: t->OJ-ril' i? J!lH:.r J upasarga (llJ~iiJHfI•m> iili t: 96ff~ nt.:llJ~iij m:fN ruh, ii-ruh ti£*1¥1t: Ii r*Q J (ff~) ~ ~'*9Qa [1] t:i3\.l""(ti:f:O) r*QJ (ff~) 0) (ff~±.1*) Ii~:* IJ (hastipaka) "("it> IJ, (§ 1¥1) ti~ (hastin) "("it> Q a iirohanti tiii-ruh O).=:.A~:fl~JJU£ • parasmaipada (§l §llJ) ffj"(" SQ a ~*IJ iJci~t:*Q t.:6bt:ti~ti~~~Jffi 60/J:ttnt;f/J: i? /J:1'la ~* IJ il~~l:*Q t \.l-'j ~ t ti~ 0) Jffi tr <ff~) ii~ s "'.)""(ti t: 6b ""(~.ll 9Q 0 [1) l:'i3!JQ (§8"J) "("itJQ~O)~O)jffi tr (ff~) O)~Jj[~~•l~O)~Jj[iJci [2]-c•S Qa [2] 1: i3 "l ""(ti~iJci (ff~±.1*) t L-c ~JJ[ ~ fl."(\.lQ 0 ~ti~O)~-@J (§B"J • ff~j:f*) "C'

Tetsugaku (The Journal of Hiroshima Philosophical Society), 2024

Journal of Indian and Buddhist Studies, 2024

Verlag der österreichischen Akademie der Wissenschaften eBooks, Dec 1, 2022

「インド哲学における〈存在〉をめぐる議論の諸相」公開シンポジウム(2014 年11 月23 日、東京大学), 2014

本発表を、パーニニ文法家パタンジャリのパーニニの文典『アシュターディアーイー』に対する大注釈『マハー・バーシア』の以下の言葉で始めよう。「我々［文法家］は言葉を知識根拠（プラマーナ）とす... more 本発表を、パーニニ文法家パタンジャリのパーニニの文典『アシュターディアーイー』に対する大注釈『マハー・バーシア』の以下の言葉で始めよう。
「我々［文法家］は言葉を知識根拠（プラマーナ）とする。言葉が表示するところのもの、それが我々の権威（プラマーナ）である。そして『この杖は』（ayaṃ daṇḍaḥ）というこの表現では、言葉は存在性（サッターsattā）を表示する。［『この杖は』という表現から］『［この杖は］ある』（asti）と理解される」
「語意（padārtha）は存在性を逸脱しない」
文法学の基盤は実際の言語文化に見出される言語使用である。パーニニ文法学者達は、自らを言語使用を権威とするもの（śabdapramāṇaka）と宣明する。彼等は、言語使用の観察から、我々の生の営みの場は〈意味の世界〉（śabdārtha）であるという事実、〈事物の世界〉（vastvartha）と〈意味の世界〉が直接対応するものではないという事実を見出した。
この二世界の非対応性は、パーニニ文法学者バルトリハリの言語哲学では、外界の存在性（bāhyasattā）という一次的存在性（mukhyasattā）と心的存在性（buddhisattā）という二次的存在性（upacārasattā）の二種の存在性（sattā）の定立に帰着する。バルトリハリによれば、パタンジャリが上記引用で「存在性」という語によって意図しているのは、後者の二次的存在性である。
本発表は、インド哲学における〈存在〉をめぐる議論の一つとして、「S がある」という形の存在言明に関するバルトリハリの議論を提示し、上記の二次的存在性に立脚した存在言明の分析の意義について考察するものである。バルトリハリによれば「壷がある」（ghaṭaḥ asti）という
存在言明は、「壷」（ghaṭa）という語の表示対象に一次的存在性だけを措定する限り、決して成立しない。存在言明は、二次的存在性を有する事象に関する〈外界〉存在性の述定である。そして「ある」（アスティasti ）という表現もまた、その表示対象に二次的存在性を措定しない限り成立しないもので
ある。

The 18th World Sanskrit Conference 2023 Canberra, The Australian National University, 9–13 January 2023 Vyākaraṇa Section, 2023

In VP 3.7.45-46 Bhartr̥hari mentions six types of semantic karmans and one type of syntactic karm... more In VP 3.7.45-46 Bhartr̥hari mentions six types of semantic karmans and one type of syntactic karman. He holds that the definition of a karman: kriyāviṣayatvaṃ karmatvam 'To be the domain (viṣaya) of an action (kriyā) is to be a karman', which he derives from A 1.4.49 kartur īpsitatamaṃ karma, covers all the six types of semantic karmans. What is signified by the term kriyā 'action' in the definition is what is referred to by the term kriyāphala 'the result of the action' and the term viṣaya 'domain' is synonymous with the term āśraya 'basis'. Accordingly, what is named karman is the domain of the action performed by an agent, i.e., the basis of the result of the action performed by the agent (kriyāphalāśraya). In interpreting A 1.4.49 Bhartr̥hari applies the law sato'vivakṣā 'What is present as something understood from an item is not intended to be conveyed by the item'. Bhartr̥hari, who does not accept the necessity of the mention of the affix tamaP, considers that the only factor to be intended to be conveyed by the item īpsita is the meaning of the verb āp, the act of relating, and that the meaning of the desiderative affix saN, i.e., uddeśyatva 'the property of being that which one has in view', is not intended to be conveyed, though it is actually understood from the affix. He takes the view that the kāraka to which the action or its result is related is named karman and that the relation is viṣayatva 'domain-ness' or āśrayatva 'basis-ness' with respect to the action or its result. In his Vaiyākaraṇamatonmajjana Bhaṭṭoji defines a karman as āśraya 'basis', which Kauṇḍabhaṭṭa paraphrases as kriyājanyaphalāśraya 'the basis of the result (phala) to be brought about by an action (kriyā)'. The definition of a karman given by Bhartr̥hari paved the way for later Pāṇinīyas' formation of such a concept of a karman, resulting in Nāgeśa's conclusive interpretation of the term īpsita that it refers to what is related to the result to be brought about by the activity of an agent (kartṛvyapāraprayojyaphalasambandhin); the relation is the āśrayatā.

仏教学セミナー, 1999

This paper, written in Japanese, is a review of Professor Akihiko Akamatsu’s Annotated Japanese T... more This paper, written in Japanese, is a review of Professor Akihiko Akamatsu’s Annotated Japanese Translation of the First and Second Kāṇḍa of Bhartṛhari’s Vākyapadīya (1998). It particularly focuses on Bhartṛhari’s interpretation of A 1.1.68 svaṃ rūpaṃ śabdasyāśabdasaṃjñā.