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| 『瑜伽師地論』「摂決択分」におけるアーラヤ識の存在論証をめぐって=On the Demonstration of the Existence of Ālayavijñāna in the Viniścayasaṃgrahaṇī of the Yogācārabhūmi | ||
| 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.69 n.1 (總號=n.152) |
| 出版日期 | 2020.12.25 |
| 頁次 | 400 - 396 |
| 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 | アーラヤ識; アーラヤ識の存在論証; 瑜伽師地論; 中有 |
| 摘要 | After supplementing the theory on the genesis of ālayavijñāna proposed by L. Schmithausen from a reconsideration of the original meaning and explanatory phrases, we understood that the Demonstration of the Existence of Ālayavijñāna (8 proofs) was separately arranged in the order of all-Seeds (sarvabījaka) [the 1st proof], appropriator (upādātṛ) [the 2nd, 3rd], part of the Maturation (vipāka) [the 4th, 5th], and finally ālayavijñāna [the 6th, 7th]. In other words, from the discovery of some vijñāna in nirodhasamāpatti of the Initial Passage to the clarification of the mechanism of Transmuted Basis (āśrayaparāvṛtti) through meditation, the ālayavijñāna which was a gap-bridger of nirodhasamāpatti develops into the uniquely existing vijñāna at the moment of conception, and after becoming that which takes charge of the function of biological appropriation (upādāna), in the context of death the term ālayavijñāna is used. It can also be read from the order of the 8 proofs. We also pointed out that ālayavijñāna, which had a close relationship with antarābhava by birth, was able to complete the cycle of saṁsāra by expressing the withdrawal of ālayavijñāna in the 8th proof. |
| 目次 | 1．はじめに 400 2．アーラヤ識の語義と定義 400 3．中有とアーラヤ識の存在論証 398 4．終わりに 397 |
| ISSN | 00194344 (P); 18840051 (E) |
| DOI | https://doi.org/10.4259/ibk.69.1_400 |
| 點閱次數 | 646 |
| 建檔日期 | 2022.10.06 |
| 更新日期 | 2022.10.06 |
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