When I formerly had tried to piece together the historical developments of Buddhist thought in India into a whole picture, I gave a twofold definition of the system contained in the Gandavyuha-sutra (GV) ; I called it "the first bifurcation into Mahayana Buddhism" as well as "the typical system of Mahayana Buddhism". The later definition is given because the text clearly recognizes a logic, which I call the "Jatakaic interpretation of human life". In contrast to this, I viewed the preceding system of the Astasahasrika-prajinaparamita (AP) as a retreat into Early Buddhism as they were lacking in clear consciousness of the logic, though they regarded themselves as mahayanic. Recently, I came to recognize the originality of AP, which lays in its advocacy of the concepts of anutpada and pramodana-parinamana. The value of human life in the world is clearly affirmed and its afirmation is expressed by the word anutpada. However, the word pramodana-parinamana, insists that the world synchronously needs the continuous effort of individual human beings to maintain its own existence. I won the new insight that anutpada and pramodana parinamana are the substantial condition for the formation of Mahayana Buddhism and I newly define the system of AP as the "first bifurcation into Mahayana Buddhism"; the system of GV I will still call it "the typical system of Mahayana Buddhism" because of its "Jatakaic interpretation of human life", the logical foundation of Mahayana Buddhism.
目次
一、はじめに・一つのアポロギアとして 95 二、〈生のジャータカ的解釈〉・大乗仏教の成立のための論理的な前提条件 98 三、〈開放系〉の視位と『八千頌般若』の「個性」 103 四、不生と随喜廻向、大乗仏教の成立のための実質的な条件としての…… 109 a 根本的な設定としての「不生」ということ 109 b 世界が「不生である」とはどういうことであるのか 115 註 127
