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『成唯識論』の伝える安慧の三性説について=Sthiramati's Tri-svabhava doctrine as Seen in Cheng wei shi lun
作者 竹村牧男 (著)=Takemura, Makio (au.)
出處題名 哲学・思想論集=Studies in Philosophy=テツガク・シソウ ロンシュウ
卷期n.17
出版日期1992.03
頁次47 - 71
出版者筑波大学哲学・思想学系
出版者網址 http://www.logos.tsukuba.ac.jp/Nlogoskhp.html
出版地桜村, 茨城県, 日本
資料類型期刊論文=Journal Article
使用語言日文=Japanese
摘要 Works of Sthiramati, a Yogacara thinker, exist in Sanskrit, Chinese, and Tibetan. A portion of his thought is also conveyed in Cheng wei shi Lun. Until now, Sthiramati's thought has been primarily understood as it is presented in Cheng wei shi Lun, and accordingly, he has been regarded as a nirakarajnanavadin. An examination of other works of his in Sanskrit and Tibetan, however, does not necessarily support such an interpretation.
While focussing mainly on the Tri-svabhava doctrine, this paper reexamines Sthiramati's thought as it is presented in Cheng wei shi Lun, and seeks to evaluate the consistency and truth of that position.
Sthiramati's Tri-svabhava doctrine does not equate the objective part of vijnapti with parikalpita-svabhava, nor the subjective part of vijnapti with paratantra-svabhava. Rather, the subjective part and the objective part of vijnapti are together associated with palikalpita-svabhava, while the substantial part of vijnapti associated with paratantra-svabhava. This classification is applied even to the prsthalabdhajnana of Bodhisattvas, only Buddhas being excepted from it. It is on the basis of this dualistic division within parikalpita-svabhava that the substantiality of self and things is provisionally established in language. These issues are examined in detail in this paper.
This position, however, does not coincide well with many early texts of the Yogacara school, such as Yogacarabhumi or Mahayanasamgraha. Most probably, the position attributed to Sthiramati in Cheng wei shi lun is not the position of the real Sthiramati, as found in his works preserved in Sanskrit and Tibetan. The position presented in Cheng wei shi lun is actually quite peculiar from the perspective of the philosophical history of the Yogacara school, and seems to be lacking in logical consistency.
目次はじめに 47
一、安慧について 48
二、安慧の識説(一分説) 48
三、安慧の三性説 54
四、護法による安慧の三性説への批判について 56
四、安慧の智の理解について 61
むすび 65
ISSN02867648 (P)
點閱次數386
建檔日期2010.03.16
更新日期2020.06.22










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