@article{oai:glim-re.repo.nii.ac.jp:00002572,
 author = {橘川, 智昭 and Kitsukawa, Tomoaki},
 issue = {7},
 journal = {東洋文化研究, Journal of Asian cultures},
 month = {Mar},
 note = {application/pdf, The　doctrine　of　the　Yogacara　Buddhism　is　based　on　the　theory　of　the five　mutually　distinctive　nature　of　beings．　Accordingly，　it　is　generally understood　that　the　Faxiang法相school，　the　Yogacara　Buddhism　in China，　is　critical　of　One－vehicle　teachings　in　Buddhist　sUtras，　and regards　those　as　nothing　but　expedient　teachings　for　encouraging　a part　of　the　five　groups，　the　indeterminate　group　whose　members possess　inherently　in　their　inner　seeds　plural　kinds　of　potential　to attain　the　goals　of　the　6r面vαhα，　the　prαtソehαbud（ihα，　and　the bodhisαttvα．　Contrarily，　other　schools　that　advocate　all　beings　are able　to　attain　Buddhahood　think　of　Three－vehicles　teachings， authorities　of　theYogacara　doctrine，　as　nothing　but　expedients． 　　However，　we　see　passages　that　Ji基who　is　a　founder　of　the　Faxiang school　apPreciates　that　the　One－vehicle　teachings　all　beings　enjoy　the benefit　of　are　worth　the　True　One　Vehicle　in　his　works　such　as　the　the Dαsheng　faNuαn　yilin　zhαng大乗法苑義林章，　the　Miaofa　lianhua　jing xuanzan妙法蓮華経玄賛，　and　so　forth．　Re－examination　of　Ji’s　ideas leads　to　the　conclusion　that　he　treasures　the　Mαhdyanαsignificance　in all　beings　and　affirms　the　One－vehicle　thought　in　accordance　with　the theory　of　the　five　gotras．　In　this　paper，　we　also　re－examine Woncheuk’s円測descriptions　in　his　Jie　shenmi　jing　shu解深密経疏．},
 pages = {253--285},
 title = {唐初期唯識思想における<大乗>の把捉 : 種性説との関わりから (古代東アジアの仏教)},
 year = {2005},
 yomi = {キツカワ, トモアキ}
}