…His school of thought is called the Madhyamaka school. On the other hand, the Yogacara school, while taking the position of emptiness, posits a spiritual principle called ālayavijñāna as the basis of real existence, and tries to systematically explain why real existence exists in the way it does. It also established the idea of the Tathagatagarbha, which holds that all sentient beings have the potential to become Tathagata, and shows an approach to Buddhist Vedanta philosophy. From [Hinayana Buddhism]... Next, regarding the "non-self of all phenomena," they considered what the subject of action and reincarnation is if there is no self. The seed theory of the Sūtras, the fundamental consciousness of the Mahāsāsika, and the aggregate of the misery of birth and death of the Transformation School all arose from this awareness of this problem, and of these, the seed theory of the Sūtras is considered to be the precursor to the Alaya-vijnana (ālayavijñāna) asserted by the later Mahāyana Yogacara theory. Regarding "Nirvana, serenity," Hinayana scholars conducted detailed research and developed their thoughts on such points as what Nirvana is, what is the essence of Shakyamuni, what is the state of Arhat (arhat), which is the ultimate goal of ordinary practitioners, and what is the process leading to Nirvana. ... *Some of the terminology explanations that mention "ālaya-vijñāna" are listed below. Source | Heibonsha World Encyclopedia 2nd Edition | Information |
…彼の学系は中観派といわれる。他方,唯識派(瑜伽行派)は,空の立場に立ちながらも,現実生存の根底にアーラヤ識ālayavijñānaという精神的原理を想定し,現実生存がこのように成立している理由を体系的に説明しようとした。またいっさいの衆生は如来となる可能性があるとする如来蔵思想が成立,仏教のベーダーンタ哲学への接近を示している。… 【小乗仏教】より… つぎに〈諸法無我〉については,無我であるならば行為や輪廻の主体は何なのかと考察した。経量部の種子説,大衆部の根本識,化地部の窮生死蘊などは,この問題意識から生じたもので,このうち経量部の種子説は,後の大乗の唯識説の主張する阿頼耶識(アーラヤビジュニャーナālayavijñāna)の先駆思想と考えられている。 〈涅槃寂静〉に関して小乗論師たちは,涅槃とは何か,釈迦の本質は何か,一般修行者の究極的到達点である阿羅漢(羅漢)の境地とは何か,涅槃に至る過程は何か,などの点について詳細に研究し,その思索を発展せしめた。… ※「ālaya-vijñāna」について言及している用語解説の一部を掲載しています。 出典|株式会社平凡社世界大百科事典 第2版について | 情報 |
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