抄録
Prof. Hiromi Yoshimura says that vijñapti in the Madhyantavibhaga (=MV) I. 3 known through the preaching of the “four manifestations” is used with a meaning different from that found in the Mahayanasamgraha, Vimsatika, and Trimsika. This is due to the fact that vijñapti in MV I. 3 does not convey a mediating subject or object of cognition. However, it is said that alayavijñana possesses cognition (=vijñapti) in both directions, inside and outside, according to a passage which describes the “proof of the existence of alayavijñana” in the Viniscayasamgrahani of the Yogacarabhumi. Taking the ideological influence of the Viniscayasamgrahani into account, one may suppose that the author of the MV I. 3 expressed “bhajana-vijñapti and asraya-vijñapti” which originally meant direct cognition of alayavijñana through the contracted expressions of “artha and sattva”. In that case, asraya-vijñapti would correspond to individual existence, while bhajana-vijñapti would correspond to the surrounding world, meaning that between the two, the relation of the subject and object of cognition is confirmed. As a result of the above-mentioned examination, in MV I. 3, “vijñapti extending over a subject and object of cognition” is expressed through words different from vijñapti.
