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Vijnanaparinama-その自己矛盾的二重構造 : 三性説との関係を中心として=Vijnanaparinama of the first verse of the Trimsikakarika |
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| Author |
北野新太郎 (著)=Kitano, Shintaro (au.)
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| Source |
国際仏教学大学院大学研究紀要=Journal of the International College for Advanced Buddhist Studies=コクサイ ブッキョウガク ダイガクイン ダイガク ケンキュウ キヨウ
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| Volume | n.4 |
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| Date | 2001.03.31 |
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| Pages | 262 - 237 |
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| Publisher | 国際仏教学大学院大学 |
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| Publisher Url |
http://www.icabs.ac.jp/
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| Location | 東京, 日本 [Tokyo, Japan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 日文=Japanese |
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| Abstract | This paper will discuss the possible interpretations of the locative meaning of Vijnanaparinama as it appears in the Timsikakarika. The wording of this first verse, in its Sanskrit original and in its Chinese translation by Xuan Zang, is as follows: atmadharmopacaro hi vividho yah pravartate/ vijnanapariname 'sau parinamah sa ca tridha//1//由仮説我法有種種相転彼依識所変此能変唯三The Chinese translation of Vijnanapariname into '依識所変', suggests that Xuan Zang understands it as 'object of cognition'. In the seventeenth verse of the Trimsikakarika, however, Vasubandhu certainly means 'subject of cognition' by Vijnanaparinama when he says 'vijnanaparinamo 'yam vikalpo'. If we assume that the term Vijnanaparinama is employed by Vasubandhu in both cases with the same meaning, in the first verse also, it probably bears the meaning of 'subject of cognition ([能]分別)'. As an English translation of the Sanskrit original I therefore suggest: Manifold upacara (=verbaly expressed supposition about the existence of a thing which is not "really") regarding atman and dharma [=object of cognition (parikalpita-svabhava)] indeed manifests (itself) in the (flow of) transformation of consciousness [=subject of cognition (paratantra-svabhava)]. This transformation is threefold. |
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| Table of contents | 0 問題の所在 262
1 ’vijnanapariname’ とは何か？ 258
2 顕現（pratibhasa） 256
3 アーラヤ識説との結合 254
結論 252
略号表 250
註 250 |
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| ISSN | 13434128 (P) |
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| Hits | 314 |
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| Created date | 2016.03.02 |
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| Modified date | 2017.12.05 |
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