@article{oai:icabs.repo.nii.ac.jp:00000263,
 author = {津田眞一},
 issue = {4},
 journal = {国際仏教学大学院大学研究紀要, Journal of the International College for Advanced Buddhist Studies},
 month = {Mar},
 note = {110006481963, When I formerly had tried to piece together the historical developments of Buddhist thought in India into a whole picture, I gave a twofold definition of the system contained in the Gandavyuha-sutra (GV) ; I called it "the first bifurcation into Mahayana Buddhism" as well as "the typical system of Mahayana Buddhism". The later definition is given because the text clearly recognizes a logic, which I call the "Jatakaic interpretation of human life". In contrast to this, I viewed the preceding system of the Astasahasrika-prajinaparamita (AP) as a retreat into Early Baddhism as they were lacking in clear consciousness of the logic, though they regarded themselves as mahayanic. Recently, I came to recognize the originality of AP, which lays in its advocacy of the concepts of anutpada and pramodana-parinamana. The value of human life in the world is clearly affirmed and its afirmation is expressed by the word anutpada. However, the word pramodana-parinamana, insists that the world synchronously needs the continuous effort of individual human beings to maintain its own existence. I won the new insight that anutpada and pramodana parinamana are the substantial condition for the formation of Mahayana Buddhism and I newly define the system of AP as the "first bifurcation into Mahayana Buddhism"; the system of GV I will still call it "the typical system of Mahayana Buddhism" because of its "Jatakaic interpretation of human life", the logical foundation of Mahayana Buddhism.},
 pages = {95--136},
 title = {不生と随喜廻向　―大乗仏教成立の実質的条件―},
 year = {2001},
 yomi = {ツダ, シンイチ}
}