Mahāyānasamgrahaにおける心意識説

The present research is an attempt to elucidate a problematical passage in the Mahayanasamgraha (MS) from the historical standpoint of Vijnaptimatrata thought.The passage has been considered as a difficult one by Fujaku 普寂, a Japanese Buddhist scholar in the Edo period, whose studies have been mainly based on Paramartha's translation of the Mahayanasamgrahabhasya (MSBh).As it is well known, the Sanskrit original of the MS having lost, the only method to clarify the passage seems to be to apply itself to the Tibetan and Chinese translations of the MS and the commentaries on it.These translations of the passage in question are as follows: Buddhasanta's tr.“心及身第三，離阿犁耶識，更餘處無．以是義故，釋成阿犁耶識是心事．”；Paramartha's tr.“尋第三體，離阿黎耶識，不可得．是故，阿黎耶識成就爲竜．”；Dharmagupta's tr.“心體第三，離阿梨耶識，不可得．是故，成就阿梨耶識爲心．”；Hsuan-chuang's tr.“心體第三，若離阿頼耶識，無別可得．是故，成就阿頼耶識以爲心體．”；Tibetan tr.“kun gshi rnam par ses pa ma gtogs par sems kyi lus gsum pa mi dmigs te/de bas na kun gshi rnam par ses pa ni sems nid yin par grub po//”.Dr. H. Ui revised the word第三into第二according to Paramartha's translation of the MSBh.The present author, however, does not follow his reading because the translation of Paramartha contains the addition and re-edition by himself and his followers in China.Without the intervention of this translation, a careful perusal of these translations of the MS itself would reveal that some differences among them are not those of the original.So one might be able to restore them into the following original form:“citta-sariram trtiyam anyatralaya-vijnanan nopalabhyate/tasmat siddham alaya-vijnanam cittatvena/”.Here the interpretation of“citta-sarlram trtiyam”comes under discussion.In its French translation,“une troisieme categoric (kaya) nommee pensee (citta)”by Prof.E. Lamotte, he seems to interpret that the citta is the third, grouped with the first manas and the second vijnana.But the present author, on the contrary, concludes that the third (trtiya) means the citta treated as the third subject after the preceding subjects, i. e. the first alaya-vijnana and the second adana-vijnana.In order to prove his own interpretation, the present author gives a Japanese translation of the MS, Chap.I,§§ 1-9 with the detailed annotations, and consults the commentaries on the MS, i. e. the MSBh, the Mahayanasamgrahopanibandhana and the Vivrtaguhyarthapindavyakhya, among which the latter is preserved only in the Tibetan.Lastly he elucidates the historical meaning of citta in relation to manas and vijnana on the basis of the early Yogacara literature