Sthiramati (_??__??_, ca. 510-570) interprets the theory of the mutual causal relationships between the
alayavijñana and
pravrttivijñana using the term
nisyanda- and
vipakavasana in his
Madhyantavibhagatika and
Pañcaskandhaprakaranavaibhasya. This interpretation, looked at from the use of the term
vasana, was a common notion in the Yogacara-Vijñanavada of his time. However, Sthiramati's speaking of “two
vasanas” distinguished by differences in their function whether in this life or the next may have been original to him. “Two
vasanas” as a technical term is not found in the Yogacara literature prior to him, and therefore the theory of hetu- and
phalaparinama in the
Trimsikabhasya, which includes these two
vasanas, should be considered his innovation, at least as far as the content of the theory.
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