 |
|
| 初期唯識思想における安危同一について=On Ekayogakṣema in the Early Yogācāra | ||
| 作者 | 香山 (著)=鄭景珍 (au.) |
|---|---|
| 出處題名 | 印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū |
| 卷期 | v.68 n.1 (總號=n.149) |
| 出版日期 | 2019.12.20 |
| 頁次 | 394 - 391 |
| 出版者 | 日本印度学仏教学会 |
| 出版者網址 | http://www.jaibs.jp/ |
| 出版地 | 東京, 日本 [Tokyo, Japan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 日文=Japanese |
| 關鍵詞 | 安危同一; 阿頼耶識; 転依; 瑜伽師地論; 解深密経 |
| 摘要 | In the layers of the Yogācārabhūmi divided by L. Schmithausen, we explored the original meaning and origin of ālayavijñāna, only in the layer up to the ‘Proof Portion’ of the Viniścayasaṃgrahaṇī, in which the physical features were conspicuously apparent. First of all, we could see that based on 阿頼耶所蔵 in the Abhidharmamahāvibhāṣāśāstra, which was noted by N. Funahashi as the original form of ālayavijñāna, the two meanings of the word ālaya, the settling place, the attachment, point to a body. As a result, since the technical term “ekayogakṣema” used in the definition of ālayavijñāna in the Saṃdhinirmocanasūtra is based on the idea of āśrayaparivṛtti, ālayavijñāna is the name of a series of āśrayaparivṛtti processes, and the introduction of ālayavijñāna came from the discovery through yoga practice. |
| 目次 | 1．はじめに 394 2．文献の検討範囲 394 3．阿陀那識と阿頼耶識 393 4．阿頼耶識と安危同一 392 5．終わりに 391 |
| ISSN | 00194344 (P); 18840051 (E) |
| DOI | https://doi.org/10.4259/ibk.68.1_394 |
| 點閱次數 | 167 |
| 建檔日期 | 2022.09.23 |
| 更新日期 | 2022.09.23 |
建議您使用 Chrome, Firefox, Safari(Mac) 瀏覽器能獲得較好的檢索效果，IE不支援本檢索系統。
