유식학과 분석심리학의 비교연구 : 阿賴耶識과 無意識을 中心으로

성은하 위덕대학교 대학원 2023 국내석사

This paper was considered by a data interpretation comparison methodology as a comparative study between ālaya-vijñāna of Yogacara thought and unconsciousness of analytical psychology. Chapter 1 revealed the purpose and research method of the study, and Chapter II examined the structure of Confucianism in the order of five perceptions, 6th consciousness, manas-vijñāna, and ālaya-vijñāna, and the action, function, and process of bija. In Chapter III, the structure of the mind referred to in analytical psychology was examined in two aspects: consciousness and unconsciousness, and in particular, the action of unconsciousness was examined in shadow, Anima, Animus, and Selbst, and then studied the archetype and Selbstverwirklichung of collective unconsciousness. Chapter IV compared and examined the central content of the thesis, the ālaya-vijñāna of Yogacara thought and the unconsciousness of analytical psychology. The process of Selbstverwirklichung and the mission of ālaya-vijñāna were examined by comparing the action of ālaya-vijñāna and the bija of ālaya-vijñāna with the original of group unconsciousness. In other words, the ālaya-vijñāna and unconsciousness work individually and independently, and the bija of ālaya-vijñāna and the archetype of collective unconsciousness exist in a state of possibility, not a criterion for judging good and evil. It was also concluded that Selbstverwirklichung and ālaya-vijñāna were achieved through the endless performance of the sixth consciousness and the self of consciousness that interpreted and accepted this. Through this, we can correctly understand the many pains we meet in life and live in our full self through endless Selbstverwirklichung. 이 논문은 유식학(唯識學)의 아뢰야식(阿賴耶識)과 분석심리학(分析心理學)의 무의식(無意識)의 비교연구로서 자료해석적 비교 방법론에 의해 고찰되었다. 1장에서는 연구의 목적과 연구방법에 대하여 밝혔고, Ⅱ장에서는 유식학의 구조를 전오식(前五識)과 제6의식(第六意識) 그리고 말나식(末那識)과 아뢰야식(阿賴耶識)의 순서로 살펴본 후 아뢰야식의 작용과 종자(種子)의 기능, 그리고 수행의 과정을 고찰하였다. Ⅲ장에서는 분석심리학에서 말하는 마음의 구조에 대하여 의식과 무의식의 두 가지 측면에서 알아보았고, 특히 무의식의 작용에 대해서는 그림자·아니마(Anima)·아니무스(Animus)·자기(Selbst)에 대해서 살펴본 후에 집단무의식의 원형과 자기실현에 관하여 연구하였다. Ⅳ장은 논문의 중심 내용인 유식학의 아뢰야식과 분석심리학의 무의식을 비교 고찰하였다. 아뢰야식과 무의식과의 작용 비교와 아뢰야식의 종자(種子)와 집단무의식의 원형(原型)을 비교해 보고, 아뢰야식의 전의와 자기실현의 과정에 관하여 고찰하였다. 즉 아뢰야식과 무의식은 개별적이고 독자적으로 작용하며, 아뢰야식의 종자와 집단무의식의 원형(原型)은 선(善)과 악(惡)을 판단하는 기준이 아닌 가능성의 상태로 존재한다. 또 이것을 해석하고 받아들이는 의식의 자아와 제6의식(第六意識)의 끝이 없는 수행을 통해 자기실현과 아뢰야식의 전의(轉依)를 이룬다는 결론에 이르렀다. 이를 통해 우리는 삶에서 만나는 많은 고통을 바르게 이해하고 끝이 없는 자기성찰을 통해 온전한 자기 자신의 모습으로 살아갈 수 있다.

第八阿賴耶識의 淵源思想과 그 成立에 관한 硏究

김지곤 동국대학교 불교문화대학원 2007 국내석사

The Buddhism calls the phenomenal world in which people live lives the jantu world: The ones who live lives at the jantu world may feel pleasant at good surrounding environment, while the ones who live lives at bad environment may be in complications and agony. The environment can be made not by others but by his or her action result. As each individual may have different personality, interest and birthplace, etc, the phenomenal world can be made in various ways: The Buddhism's karman thought thinks that the motive of many phenomenal world can be made by karman that people have made. As the hinayana Buddhism asserted pratitya-samutpada theory by adopting the karman thought, the world was said not to be realized by a pioneer only. The Buddha said, "Not only the world but also all creatures can be made by their own karman. Everything shall be a part of the karman that can produce, depend and discriminate. All creatures have high and low place to be either excellent or inferior by the karman power." In early days, the Buddhism world had a doubt on where the karman power could be stored to create the phenomenal world again at the environment being similar to previous one. If the produced karman may not be neglected to leave traces all the time, all creatures are demanded to pay attention to the karman and to live daily lives without committing karman in the future. To solve the problem, researchers steadily researched concepts of the Buddhism doctrine to produce Alaya-vijnana that was commonly used in the middle of the Mahayana Buddhism era. The paper examined not only each department of the Mahayana Buddhism as well as the Hinayana Buddhism of the Yeonwon thought concerning Alaya-vijnana, but also contents of each Sutras having the thought.

阿賴耶識의 眞妄義에 관한 硏究

최유라 동국대학교 대학원 2002 국내석사

What Buddha intended to achieve through evangelization, or the ultimate purpose of buddhism is to let the sarva-sattva(一切衆生) to be aware that a proof of the sarva-dharma expanding(諸法展開), sam.sa￣ra(生死輪廻), and realization of nirva￣n.a(解脫實現) is from their own citta(心), not from any absolute beings. Also to study their own citta, then experience themselves make them release from duh.kha(苦) and be into nirva￣n.a(涅槃). By being based of this purpose, the effort of studying man's citta has been becoming the main subject for development of buddhism's ideology, and it has been studied by some cores such as substance, nature, and operation of citta. Especially, the process of studying the impurity & purity(染淨) of citta-nature(心性) has an important meaning for showing a clue that sarva-dharma expanding, sam.sa￣ra, realization of nirva￣n.a and its process can be found out from man's citta, also this study can prove a main reason of religious practices. The study for the impurity & purity of citta-nature in the early buddhism had developed to the study for the real & unreal(眞妄) of eighth a￣laya-vijn~a￣na(阿賴耶識) prescribed to be developed as the ultimate subject in the period of vijn~apti-ma￣tra philosophy(唯識哲學) of maha￣ya￣na- buddhism(大乘佛敎), then it has shown a viewpoint of the real(眞), the unreal(妄), and their combination the real & unreal(眞妄和合). Therefore, the Korean academic society has accommodated the viewpoint of Dharma-laks.an.a sect(法相宗) which realized a sect of vijn~apti-ma￣tra in China, and has generalized as 「A￣laya-vijn~a￣na in the vijn~apti-ma￣tra philosophy is an unreal vijn~a￣na(妄識)」. However, vijn~apti-ma￣tra had established in India then inflowed to China, then there were many different sights on the ideology of the real & unreal in a￣laya-vijn~a￣na, so tat we can not exclude the possibilities of ideologic transformation and unfair acceptance. Due to those reasons, 「A￣laya-vijn~a￣na in the vijn~apti-ma￣tra philosophy is an unreal vijn~a￣na」 might be a narrow and fragment sight, also this viewpoint may bring a confusion of understanding the whole vijn~apti-ma￣tra ideology, including vijn~apti-ma￣tra itself, and Dharma-laks.an.a sect, also it could be distorting its real intention. Therefore, this thesis intends to bring in a question for "Is a￣laya-vijn~a￣na the real vijn~a￣na(眞識), or the unreal vijn~a￣na(妄識), or the combination for the real & unreal vijn~a￣na(眞妄和合識)?", based on the truth and the purpose of buddhism which Buddha realized before. If we focus on the point that a￣laya-vijn~a￣na is the base for the sarva-dharma expanding, sam.sa￣ra, it must be the unreal vijn~a￣na, also if we focus on the point that it's the base for the subject on the realization of nirva￣n.a, it must be the real vijn~a￣na. If, however, we focus on considering those two sights simultaneously, a￣laya-vijn~a￣na should be the vijn~a￣na of the real & unreal(眞妄識), containing those two meanings together. This thesis, concerning this flow, is supposing a￣laya-vijn~a￣na should be "the vijn~a￣na of real & unreal", then demonstrating this assumption which citta and a￣laya-vijn~a￣na have both the impurity & purity and the real & unreal, focusing on the main sutras and controversies from the early buddhism to maha￣-ya￣na buddhism. This studying direction is the main stream, especially this thesis is toward to consider the meaning of the real & unreal(眞妄義) of the a￣laya-vijn~a￣na from vijn~apti-ma￣tra philosophy. Due to the possibilities of misunderstanding as prescribed, there is a stream to study the early vijn~apti-ma￣tra philosophy, also this thesis is trying to demonstrate that understanding the a￣laya-vijn~a￣na by the real & unreal doesn't have any appropriateness enough, so that prove mainly the a￣laya-vijn~a￣na is the meaning of the real & unreal, focusing on 『Maha￣ya￣na-sa￣m.graha(攝大乘論)』of the early vijn~apti-ma￣tra philosophy. Moreover, this thesis is trying to demonstrate the structure of the meaning of the real & unreal, then finally showing we can find out the meaning of the combination between the real & unreal(眞妄和合義) in the a￣laya-vijn~a￣na of the vijn~apti-ma￣tra. The main text of this thesis, therefore, is Asan˙ga's and Parama￣rtha's(無着 造, 眞諦 譯) 『Maha￣ya￣na-sa￣m.graha』 and 『Maha￣ya￣nasa￣m.graha-vya￣khya￣(攝大乘論釋)』. Briefly explaining the demonstrating way for achieving this study, as understood a￣laya-vijn~a￣na should be the subject of the prati￣tya-samutpa￣da(緣起) is vijn~a￣na of real & unreal, this thesis is trying to study the meaning of the real & unreal and the meaning of combination between the real and the unreal, considering the relationship with trividhapa￣da(三性說) which explains the meaning of the prati￣tya-samutpa￣da through the connection with the theory of citta-vijn~a￣na and the theory of prati￣tya-samutpa￣da. Then, briefly explain that which meaning structure the combination of the real & unreal has, considering 『Treatise on awakening maha￣ya￣na faith(大乘起信論)』saying two meaning of the buddhiboddhavya -enlightenment(覺) & anavabodha-non-enlightenment(不覺), and va￣sana￣ of impurity & purity(染淨熏習). Finally, this thesis is based on the similarity of the meaning structure on the a￣laya-vijn~a￣na brought from the conclusion of this study, we're confirming that 『Maha￣ya￣na-sa￣m.graha』 and 『Treatise on awakening maha￣ya￣na faith』 are not different basically in order to understand the a￣laya-vijn~a￣na is the combination of real & unreal. Also we're trying to be aware then notice that the vijn~apti-ma￣tra philosophy including 『Maha￣ya￣na-sa￣m.graha』has effected quite a lot as a preceeding philosophy, until 『Treatise on awakening maha￣ya￣na faith』 had shown the a￣laya-vijn~a￣na of the combination of real & unreal. With those purpose, this thesis is presenting that the comprehension of the citta-nature for maha￣ya￣na-su￣tra(大乘經典) such as ekaya￣na(一乘), buddhata￣(佛性), tatha￣gatagarbha(如來藏) from the early buddhism's pure citta-nature & impure habit-nature(心性本淨 客塵煩惱), and the a￣laya- vijn~a￣na's meaning of the real & unreal in the 『Maha￣ya￣na-sa￣m.graha』, and the a￣laya- vijn~a￣na's meaning of combination between the real & unreal. At the last, this thesis is trying to show how much religious meaning for approaching the ultimate purpose, the realization of nirva￣n.a this study has, being studying the a￣laya-vijn~a￣na's meaning of real & unreal.

阿賴耶識의 轉依와 五相 硏究

이상옥 東國大學校 大學院 2004 국내석사

The research purpose is based on the goal to illustrate the Sam.sa￣ra and Nirva￣na[輪廻와 涅槃] leaning against the A￣laya-Vijn~a￣na[阿賴耶識] which is the basic object of all the dharma. In Yoga￣ca￣ra School sometimes mind of heart make the object unconsciously. Then Mano-Vijn~a￣na always roam in the bitterness of world due to raisement of Mano-Vijn~a￣na full with attachment directed towards A￣laya-Vijn~a￣na. All the things, being staying on Yoga￣ca￣ra School[瑜伽行派], taking A￣laya-Vijn~a￣na as dependent factor it can be understood as recognized world. That is to say, all the things which is known as Vijn~aptima￣tra[唯識] in Yoga￣ca￣ra is not exception to it. Nothing but as an expedient Vijn~a￣na[識] were introduced to sattvas, who do not have perfect knowledge due to the disillusion. For that purpose in the Vijn~aptima￣tra[唯識] sutra sastra, "Tathagata for the sattvas with the expedient to make realization on emptiness of self and dharma nairatma, had said that there is a Vijn~a￣na but infact Vijn~a￣na is not present. "Precisely, Yoga￣ca￣ra School[瑜伽行派] is also as was expected had lored the emptiness philosophy of Ma￣dhyamika School[中觀學派]. There was appearance of people who had graps emptiness wrongly in the emptiness philosophy of Ma￣dhyamika school[中觀學派], which come to being exist due to the Nagarjuna[龍樹菩薩], Because of those people the buddhist philosophy got drowned in the nihilism. Therefore Yoga￣ca￣ra School[瑜伽行派] assumpt the existence of the Vijn~a￣na in Sam.sa￣ra[輪廻] to correct the misunderstanding that was created before. That's why A￣laya-Vijn~a￣na[阿賴耶識] is made as the center among the other Vijn~a￣na and establish it as the dwelling place of all the dharma. In Vijn~aptima￣tra[唯識] scheme, one Vijn~apti disapears in Ksana[刹那] of its occurrence and is replaces with another Vijn~apti. Present Vijn~apti is different from the next one. There is not a identical vijnapti* which continues to exist before and after a certain moment. Only the passage of the Vijn~apti appears in another form. Therefore, the change of Vijn~apti in Vijn~aptima￣tra does not mean that a Vijn~apti changes its representation maintaining its substance but that in the passage of Vijn~apti, a vijnapti of a certain moment occurs without relation to linear Vijn~apti. Vijn~apti occurring at every moment includes form of object inside itself. The form of object will belong to one of six cognitive organization staring from the sight. It may be virtue, vice, or even Avy a￣kr.ta[無記] mind accompanied by various mental processes. Then, when determines these features of Vijn~apti occurring at every instant? A￣laya-Vijn~a￣na is a subconsciousness underlying the cognition possessing the characteristics of virtue, vice and Avya￣kr.ta. A￣laya-Vijn~a￣na is equipped with potential power which determines the content of Vijn~apti occurring at every moment. It is generally accepted that the Sad-Vijn~a￣na[六識], six kinds of cognition, is set up with relations between a self as a subject equipped with cognitive organizations and another one as a object recognized by something, that is, with relations between the capturer and the captured, because A￣laya-Vijn~a￣na[[阿賴耶識] has both self and potential power embodying a objective existence in a subject one. Consequently, it is a face of Vijn~apti change to realize the potential power. Vijn~apti change theory is based on the Bi￣japada[種子說]. A Bi￣ja[種子] is realized by a special change of Vijn~apti passage because all the elements for existence seem to be melt in Vijn~apti according to the Vijn~apti-ma￣tra scheme. Vijn~apti vhange in the Vijn~aptima￣tra[唯識] scheme means that A￣laya-Vijn~a￣na[阿賴耶識] self consciousness and Sad-Vijn~a￣na[六識] function. A￣laya-Vijn~a￣na is a home for Bi￣ja of all the being and so it has all the Bi￣ja[種子]. Provided that Vijn~apti is a result of past kusalam karma[善業] and akusalam-karma[惡業], it causes and makes a Vijn~apti passage at every instant for a man wherever he was born and whatever he does, because Vijn~apti underlies his existence. Therefore, Sam.sa￣ra[輪廻] survival has A￣laya-Vijn~a￣na[阿賴耶識] in its ground. Etymology of word A￣laya is formed by the radixes of sanskrit a+Root li. And the literal translation of this word is "the target of that object which create attachment". A￣laya-Vijn~a￣na[阿賴耶識] being object of attachment gives the definition as basic of all the dharmas. Again if we go through the Sarndhinirmocana-Su￣tra[解深密經], regarding to A￣laya-Vijn~a￣na, Manas-Vijn~a￣na, which put forth's attachment feeling, became the dwelling object of A￣laya-Vijn~a￣na without ceasing. In the same way, according to Mahayana-Samgraha[攝大乘論], there is also the description of A￣laya-Vijn~a￣na as the basic object of all the dharmas. And if somebody fastly understand and make a fixed principle of it and exterminate from this then one can achieve enlightenment. In another word, the deeds of buddhist merit, which took oneself to Nirva￣na[涅槃], can be expanded. To escape out from the extermination of transmigration of bitterness that is present in the Sam.sa￣ra[輪廻] one should destroy the afflicted character of A￣laya-Vijn~a￣na[阿賴耶識]. This is exteiminated due to associated Bi￣ja[種子] of wholesome dharma influence of karmic seeds upon consciousness. In this way taking fixed opinion means the life, which we live as a sattva-mind must first expand Bij a of wholesome dharma. The Yoga￣ca￣ra School[瑜伽行派] describes that sattva are dwelling in the depth of dukkha[苦] due to ignorance of above things. Therefore this thesis explained that at first one should have the knowledge of A￣laya-Vijn~a￣na[阿賴耶識] and also said that by the extermination of A￣laya-Vijn~a￣na anybody can attain Nirva￣na[涅槃].

아뢰야식(阿賴耶識)에 기반한 인과의 진행상(像) 연구 : -본인 작품을 중심으로-

김보경 동국대학교 일반대학원 2022 국내석사

본인은 본인의 내면을 탐구하여 인지하게 된 ‘기운(氣運)’의 영역을 감지하고, 이를 개인과 타인의 ‘아뢰야식(阿賴耶識)’으로 확장하여 회화에 담는 연구를 진행하였다. 본 논문에서는 본인이 ‘아뢰야식’을 인식하여 타인의 아뢰야식까지 확장되는 과정을 본인의 심미적 공간에 표현하여, 이것이 동시대를 살아가는 현대인에게 어떤 의미를 주는지 살펴볼 것이다. 본인은 ‘명상’이란 행위를 통해 본인의 내면을 탐구하게 된다. 이러한 행위를 기반으로 본인은 만물이 지닌 기운을 인지하였고, 이 기운은 본인에게 있어서 ‘나’라는 존재를 확인시켜주는 역할을 하였다. 여기서 더 나아가, 본인은 윤회의 주체로서의 ‘나’에 대한 호기심이 생겨, 이 같은 문제에 대한 해답을 제시해 줄 수 있는 유식학의 아뢰야식설(阿賴耶識說)을 탐구하게 된다. 아뢰야식은 유가사(瑜伽師)들이 수행 중 멸진정(滅盡定)의 경지에서 미세하게 느껴지는 심식(心識)을 감지하여 이름 붙인 것이다. 이 아뢰야식은 제법(諸法)의 업종자(業種子)를 함장하고 훈습하여 연(緣)을 만나면 현행시키고, 우리의 생(生)을 윤회의 굴레 속에서 유지시키는 주체로서 역할을 한다. 한편, 아뢰야식설을 이론화시킨 유가사들의 경험과 본인이 아뢰야식을 인식하는 경험은 유사점을 지닌다. 이에 유가사들의 경험을 기반으로 논리적으로 연구된 아뢰야식과 본인의 경험과의 연계성에 대해 고찰하였다. 유가사들이 멸진정의 경지에서 느낀 무언가처럼, 본인은 목탄으로 생의 기운이 모여 서사를 이루는 과정을 드로잉의 형식으로 화면에 표현하게 된다. 이러한 무아를 향한 드로잉의 과정과 잭슨 폴록(Jackson Pollock)의 ‘액션페인팅(action painting)’의 작업 과정과 연결지점을 찾아, 무아의 상태에서 그림을 그리는 주체, 즉 ‘아뢰야식의 존재’를 강조한다. 본인은 생의 기운을 느껴 내적인 미세한 작용을 가시화하는 행동이 지속되면서, ‘생(生)의 연속성’ 혹은 ‘생(生)의 흐름과 쌓임’에 대한 호기심을 갖게 된다. 이러한 호기심은 아뢰야식이 업종자를 함장하는 것처럼 본인은 목탄을 이용하여 ‘쌓기’라는 행위를 통해 하나의 형체를 만드는 회화적 방법을 도출하였다. ‘쌓기’를 통해 외각을 구축하는 표현은 군중의 아뢰야식을 표현하기 위해 하나의 상징물을 제작하여 화면에 표현하는 방식으로 변모한다. 여기서 등장하는 본인이 제작한 상징물은 억겁의 생을 거듭한 생명의 모습으로, 본인은 이를 ‘B-Ish’라 명명하였다. 또한 목탄으로 제작된 머리카락 더미와 같은 만물의 거대한 생의 흐름이 커다란 규모의 회화를 형성하게 된다. 이 같은 표현은 억겁의 과거에서부터 인과(因果)의 과정을 거친 현생의 아뢰야식이 현세와 조화로울 수밖에 없음을 보여주기 위한 의도를 담고 있다. 본 논문은 그림을 그리는 작가로서 불교가 단순히 종교 및 학문으로서의 차원이 아닌, 본인의 작품세계로까지 발전하는 양상을 공유한다. 또한, 본인은 작품 및 작품 제작 과정을 드러냄으로써 현대인으로서 본인의 인격을 함양시키고, 아뢰야식을 기반하여 해탈을 증득하기 위한 과정을 동시대를 살아가는 사람들과 공유한다. I conducted a study to detect the area of "energy" that I became aware of by exploring my inner self, and to expand it to “ĀlayaVijñāna" of individuals and others and express it in my paintings. This thesis expresses the process of expanding to the mind of others in recognition of "Ālaya-Vijñāna" in one's aesthetic space and examined what this means to modern people living in the same era. I explore my inner self through the act of 'meditation'. Based on these actions, I recognized the energy of everything, and this energy played a role in confirming my existence. Furthermore, I became curious about my existence as the subject of reincarnation, and I studied Ālaya-Vijñāna theory of Yogacara Thought that could provide an answer to this problem. The Ālaya-Vijñāna was named by Yogacara Thought scholars after sensing the subtle sense of mind in the state of nirodha-samāpatti. This mind stores and trains the seeds of all karma. So, this is what happens when it meets match. It also serves as a subject that maintains our lives in a cycle of reincarnation. On the other hand, the experiences of Yogacara Thought scholars who theorized the Ālaya-Vijñāna theory and the experiences of recognizing their minds have similarities. Therefore, based on their experiences, the connection between the logically studied the ĀlayaVijñāna and my experience was considered. Like something that the Yogacara Thought scholars felt in the state of destruction, I express on the canvas the process of collecting life energy with charcoal and forming a narrative on the screen through drawing. And I find this process of drawing towards anatta and the process and connection of Jackson Pollock's action painting and emphasize the subject of painting in anatta 's state, the existence of the Ālaya-Vijñāna. As I continue to feel the energy of life and visualize the inner fine action, I become curious about the continuity of life or the flow and accumulation of life. As I continue to feel the energy of life and visualize the inner fine action, I become curious about the continuity of life or the flow and accumulation of life. This curiosity led to a pictorial method of making a shape through the act of 'stacking' using charcoal, just as the Ālaya-Vijñāna stores the seeds of the karma. The expression of building an outer shell through "stacking" is transformed into a method of producing a single symbol and expressing it on the screen to express the Ālaya-Vijñāna of the crowd. This symbol I produced is an image of a life-long creature. I named it 'B-Ish'. In addition, the huge flow of life of everything, such as piles of hair made of charcoal, forms a large-scale painting. This expression contains the intention to show that the mind of the present life, which has undergone Causality process from the far past, is bound to be in harmony with the present world. As a painter, this thesis shares the aspect of Buddhism developing into my artwork, not just as a religion and study. Also, I cultivate my personality as a modern person by revealing my work and my work production process. And I share the process of gaining vimoka based on the Ālaya-Vijñāna with people living in the same generation.

阿賴耶識의 敎行的 展開 硏究 : 『攝大乘論』을 中心으로

박성춘(如然) 동국대학교 2013 국내박사

The purpose of this study is to analyze a theory of practices from yogācāra's view of language, developing the thoughts and practices of the Ālaya-Vijñāna discussed in "the Mahāyāna-Saṃparigraha". ‘Buddha’ represents a world found by the master Siddhartha whose teachings are Buddhism. Traditionally, buddhists have tried to put his teachings into practice to be Buddha. It has been handed down to the Zen practices of the current Korean Buddhism in performance method since Buddha attained enlightenment when he was Bodhisattva. All practices of Buddhism are a way to be Buddha with the eyes of heart to realize that all things existing are anicca, dukkha and anatta. If it were not for Buddha's way or Buddha's pure world, the world cannot be changed into a paradise. Buddhism seeks a world in which freedom and peace are shared in Buddha's land and equality is realized by true Buddhists. In other words, Buddhism aims to construct Buddha's land where equality of all lives is realized. Buddhism starts from Buddha's upacāra/prajnapti. All concepts of Buddhism are the expressions of the truths coming out of Buddha's enlightenment in secular languages. It is the same with Ālaya-Vijñāna, the core of thoughts of yogācāra. The history of Indian Buddhism shows that the prosperity of Mahayana Buddhism is attributed to the ages of Nagarjuna and Aryadeva of Mādhyamika, and those of Asanga and Vasubandhu of Yogācāra. Buddha's upacāra/prajnapti is expressed as interdependent arising and emptiness in Mādhyamika. Yogācāra stresses Ālaya-Vijñāna, a conceptual expression of images in the heart. Ālaya-Vijñāna took it as the target of practice, and "The Mahāyāna-Saṃparigraha" developed Ālaya-Vijñāna into practices and philosophy to define thoughts of yogācāra. Yogācāra's theory is the sermons of Mahayana delivered by Bodhisattvas. "The Mahāyāna-Saṃparigraha" develops the philosophy into two types of Bodhisattva at the gate of non-death. Sometimes it is described into the three types of Buddha, Bodhisattva and sattva. In "the Mahāyāna-Saṃparigraha", the mind of Bodhisattva with the interdependent nature of things is Ālaya-Vijñāna as the preacher himself is Bodhisattva. Ālaya-Vijñāna is called inclusion-Vijñāna as it has all natures of emotion. The exposition of the traditional meaning of Ālaya into three inclusion-Vijñānas is Ālaya-Vijñāna in "the Mahāyāna-Saṃparigraha". Two teachings in "the Mahāyāna-Saṃparigraha" show that Ālaya-Vijñāna and interdependent nature of things are the time of Buddha's sermons. The phenomenon is defiled situation, but its nature is neither good nor bad. In the relation between Ālaya-Vijñāna and revulsion, Ālaya-Vijñāna is converted into revulsion. However, in Samdhinirmocana Sũtra, Ālaya-Vijñāna forms substitutional relation and disappears. Such a difference results from Samdhinirmocana Sũtra and Abbidharma-mahāyāna-sūtra. "The Mahāyāna-Saṃparigraha" maintains the position of Abbidharma-mahāyāna-sūtra, in which the conversion of equal subject is revulsion. At this point, the subject becomes Ālaya-Vijñāna. Yogācāra is described as inclusion of Bodhisattva, which defines Shrāvaka as mahayana Bodhisattva. It means that Buddhists put Buddha's teachings into practice in this world. However, the teachings vary in expression, depending on sũtras. One of the reasons for variation is a difference in seeing and conducting Ālaya-Vijñāna. Specifically, Ālaya-Vijñāna is developed into defilement, purification, or neither good nor bad, depending on the nature of Ālaya-Vijñāna. In "the Mahāyāna-Saṃparigraha", it is developed into neither good nor bad. From this time, the concept of Ālaya-Vijñāna in "the Mahāyāna-Saṃparigraha" was established as a general concept of all Buddhist doctrines. Problems between language and reality were developed into the two types handed down from agama. "The Mahāyāna-Saṃparigraha" introduces Dharma as a theory of the Three Natures in two teachings. This was developed into Ālaya-Vijñāna philosophy treating thoughts and practice as one thing. In practice, concepts can be similar to truths, but they can never be the same. Thus, the subject of 'I' was treated as Ālaya-Vijñāna. The subjects of concepts in the world were received as Ālaya-Vijñāna through thoughts and practice, whose theoretical system is the philosophy of yogācāra. It is the mind-only view that considers even Vijñāna as futile and reveals from where it came from. Thus, the mind-only view is neither subject nor object with the nature of teachings taking the whole Ālaya-Vijñāna as a subject developed by the concept of śrutavāsanābija. Thus, the Consciousness-only School developed after Samdhinirmocana Sũtra includes the nature. It is a practice based on dharma-paryāya, a figurative prajñapti, and saṃbhinnadharma, a collection of speeches and words in this world. At this time Buddhists know that everything is non-self through dharma-paryāya with Ālaya-Vijñāna as a subject including the significance that everything is non-self. This is Ālaya-Vijñāna centering on teachings and the mind-only view of "the Mahāyāna-Saṃparigraha" centering on the internal relation of manojalpa. The results are displayed into āśrayaparivṛtti and nirvikalpajñāna. The mind-only view of "the Mahāyāna-Saṃparigraha" starts from the answer to a question, "Which do I belong to?" It concludes that all people belong to a theory of the Three Natures. "The Mahāyāna-Saṃparigraha" interprets revulsion, based on the interdependent nature of things, in search of the origin of the Three Natures. The dependence of nirvana is two things, defilement and purification. All defilements are purified through Samsara. As ordinary dependences change, defilements are converted into purification. Therefore, only when the hinderance of afflictions is removed, and non-paritcularisation occurs through pratipakṣa, defilements disappear and purification is realized. The convulsion of the subject into purification is a complete accomplishment of the absolute true nature. Only Bodhisattva who did good deeds and learned wisdom can attain the nature. This is how to become a blessed and wise man: ① hear the teachings of great priests as often as possible, and put them into practice; ② serve the society so many Buddhist saints can appear in the world; ③ have a constant faith, study and practice; ④ try to produce blessings and wisdoms oneself; and finally, harvest the crops of blessings and wisdoms carefully to attain the realm of Bodhisattva. It is of remarkable significance to attain the realm of Bodhisattva. It means that one can make all lives comfortable with the bodies of all beings and the most distinguished teachings in the whole world of ransmigration as one is free from the law of birth and death. This is the virtue of Bodhisattva. Based on the above, the concept of "the Mahāyāna-Saṃparigraha" is a comprehensive teaching across the whole sutra, and it contains thoughts and practices for its own mahayana performance.

唯識學上의 阿賴耶識과 中有思想 硏究

김영미 동국대학교 불교문화 대학원 2008 국내석사

Yogācāra Buddhism explains the action of mind by manifesting the seed(Bija) through the transformation of the consciousness. It perceives the phenomenal world real although it's empty and regards ālaya-vijñāna(阿賴耶識) as the subject of samsāra(輪廻). The ālaya-vijñāna is in possession of the three qualities-general aspect, cause aspect and effect aspect. The three aspects have a similar characteristic with a vijñāna branch(識支) in early Buddhism because both are the main causes of the cycle of reincarnation. The vijñāna branch, the third step of dvādaśāṅga-pratītya-samutpāda, had been continued with the theories of antarā-bhava(中有) in hīnayāna Buddhism(小乘佛敎). The theories of antarā-bhava had been linked with catvāra-bhavah(四有) in hīnayāna Buddhism. The catvāra-bhavāh is the process of saṃsāra happening as the giving-birth, pūrvakāla-bhava(本有), the perishing, and antarā-bhava. Antarā-bhava should be combined with parents in terms of the "relation" and implanted in the uterine wall right away. The very instant is called the giving-birth state and it gets to the originally existent state. Antarā-bhava is being in the middle of the condition-after the giving-birth and before the perishing-and finally concluded as the perishing state. The theory of samsāra in early Budddism had had an influence on the theory of antarā-bhava in hīnayāna Buddhism. The theory of antarā-bhava had resulted in the ālaya-vijñāna in the vijñapti-mātra studies(唯識學) of mahā-yāna Buddhism(大乘佛敎). Consequently, the subject of saṃsāra has been accounted for the sequence of vijñāna, gandharva, antarābhaba, and ālaya-vijñāna. The ālaya-vijñāna is ultimately the main subject of saṃsāra, but is the false vijñāna. Therefore, we need to purify the ālaya-vijñāna and turn it into ādāna. The practice is composed of five stages. The first stage is sambhāra class in which sattva put their trust in the Buddha Doctrine, practicing the thirty minds(三十心). The next is prayoga class where sattva progress to the world without evil. The third stage is the enlightened class, that is the stage of joy. At the fourth stage, vijñāna is transformed and sattva can attain the wisdom. The final stage is the supreme class, namely the buddhahood in which the erroneous thinking is eliminated. This ascetic practice method of vijñapti-mātra studies has nothing existed away from mind and gets rid of sattva's kleśa-āvarana(煩惱障) and jñeya-āvarana(所知障). Eventually, we are able to achieve nirvana, the status being broken off the connection with the samsāra.

分析心理學의 無意識과 唯識學의 阿賴耶識 比較硏究

김은영 위덕대학교 불교대학원 2012 국내석사

이 논문은 분석심리학의 무의식과 유식학의 아뢰야식의 비교연구로서 자료해석적 비교방법론에 의해 고찰되었다. 1장에서는 연구의 목적과 연구방법에 관하여 밝혔고, Ⅱ장에서는 분석심리학에서 말하는 마음의 구조를 의식과 무의식의 두 가지 측면에서 살펴보았고, 특히 무의식의 작용에 대해 그림자, 아니마, 아니무스, 자기(Selbest),에 관하여 살펴본 후에 집단무의식의 원형과 자기실현의 과정을 고찰하였다. Ⅲ장에서는 유식학에서 말하는 마음의 구조를 전5식과 제6의식 제7말나식 아뢰야식의 순서로 알아본 후 아뢰야식의 종자의 작용과 기능, 그리고 전의에 관하여 연구하였다. Ⅳ장은 논문의 중심 내용인 분석심리학의 무의식과 유식학의 아뢰야식을 비교 고찰하였다. 무의식과 아뢰야식의 작용비교와 집단무의식의 원형과 아뢰야식의 종자를 비교해 보고, 자기실현의 과정과 아뢰야식의 전의에 관하여 고찰하였다. 즉 무의식과 아뢰야식은 개별적이고 독자적으로 작용하며, 집단무의식의 원형과 아뢰야식의 종자는 선과 악의 판단기준이 아닌 가능성의 상태로 존재한다 그리고 그것을 해석하고 받아들이는 의식의 자아와 제6의식의 끝없는 수행으로 자기실현과 아뢰야식의 전의를 이룰 수 있다는 결론에 이르렀다. 이를 통해 우리는 삶의 현장에서 만나는 많은 고통을 바르게 이해하고 끝없 자기성찰로 온전한 자신의 모습으로 살아갈 수 있다. This study examined through comparative methodology of material analysis as a comparative study on unconsciousness of analytic psychology and Alayavijnana of Yogacara Buddhism. The purpose and method of this study were suggested in chapterⅠ and structure of mind identified in analytic psychology were examined in two aspects of consciousness and unconsciousness, and especially the archetype of collective unconsciousness and the process of self realization were identified after examining shadow, anima, animus, and self regarding unconsciousness in chapterⅡ. The activity and function of bija of Alayavijnana and transfromation were studied after structure of mind in Yogacara Buddhism explored in the order of the first five consciousness, manovijnana of the sixth consciousness, the seventh consciousness and alayavijnana in chapterⅢ. Unconsciousness of analytic psychology and Alayavijnana of Yogacara Buddhism, main contents of this study were compared and the process of self realization and transformation of alayavijnana were examined, by comparing the process of unconsciousness with alayavijnana and the archetype of collective unconsciousness with bija of alayavijnana in chapter Ⅳ. That is, we concluded that unconsciousness and alayavijnana works separately and independently and the archetype of collective unconsciousness and bija of alayavijnana exist in the form of possibility, not the criteria of good and evil and self realization and transformation of alayavijnana can be arrived at through self of consciousness which interprets and accepts that and endless discipline of the sixth consciousness. Through this, we will be able to live ourselves' complete lives, properly understanding much sufferings in our lives and introspecting endlessly.

[成唯識論]에 나타난 轉依개념

최원호 연세대학교 대학원 2001 국내석사

우리는 좀처럼 외따로 떨어져 나와 있다는 느낌을 떨쳐버리지 못한다. 이러한 ‘분리’의 느낌은 모든 불안과 두려움이 생겨나는 근원지이다. ‘분리’되어 있다는 것은 우리의 능력을 적극적으로 사용하지 못한다는 것, 곧 세계를 완전하게 파악할 수 없다는 것을 의미한다. 따라서 우리는 어떤 ‘제약’ 혹은 ‘악(惡)’의 지배하에 놓일 수밖에 없다. 그로 인해 우리 내부에서는 ‘완전한 존재’ 가 되고자 하는 바램, ‘진리와 하나’가 되고자 하는 강렬한 열망이 서서히 자라나게 되고, 어떻게 자신의 개체적 생명이 지니는 한계를 너머 진리와 하나되는 질적 변혁이 가능한가라는 물음이 생기게 된다. ‘유식(唯識, Vijn~apti-ma￣tra)’의 입장에서 바라볼 때, ‘분리’되어 있는 세계의 현실은 우리의 마음 안에서 일어나는 사건에 지나지 않는다. 그렇게 세계를 빚어내는 우리 마음의 기저에는 모든 사물과 관념들이 떠올랐다 사라지는 ‘아뢰야식(阿賴耶識, a￣laya-vijn~a￣na)’이라는 토대가 있다. 이 ‘아뢰야식(阿賴耶識)’은 근본적으로 주관(見分, 能取, gra￣haka)·객관(相分, 所取, gra￣hya)이 분리되는 방식으로만 존재한다. 따라서 유식(唯識)의 시선으로 바라볼 때, 우리가 말한 ‘분리’의 근원은 바로 ‘아뢰야식(阿賴耶識)’에 있다고 할 수 있다. 이 토대가 되는 식(識, Vijn~apti)으로부터 다섯 가지 감각적 인식과 여섯 번째의 분별(分別) 의식이 생겨나서 세계를 감각적으로 혹은 개념적으로 가르고 쪼개며, 거기에 덧붙여 말나식(末那識, mano-vijn~a￣na)이라는 자기 중심적 의식이 나와서 ‘나’와 ‘세계’를 대립시킨다. 이 과정에서 갖가지 번뇌와 고통이 생겨나고 그로 인해 우리는 업(業, karma)의 연속으로 빠져든다는 것이다. 결국 ‘아뢰야식(阿賴耶識)’으로서 이해된 인간은 끊임없이 불만과 두려움을 느끼지 않을 수 없는 존재가 되어버린다. 그러나 이 아뢰야식(阿賴耶識)은 ‘분리’가 일어나는 근본 장소이면서도 동시에 그러한 분리(分離)의 극복이 이루어지는 바탕이기도 하다. 유식(唯識)에서는 이러한 분리(分離)가 사라지는 극적 변혁의 순간을 ‘전의(轉依, asraya-parivrtti)’라고 표현한다. 따라서 이 글에서는 이 ‘전의(轉依)’ 개념을 중심으로, 인간이 어떻게 분리와 대립을 넘어서서 진리에로 나아가는가를 다루었다. 앞서 말했듯, 아뢰야식(阿賴耶識)은 사물의 본래 모습을 왜곡시킴으로써 생긴 차이를 바로잡는, 다시 말하면 왜곡된 우리의 시선을 올바로 맞춰서 세계 본래의 모습(實相)을 볼 수 있게 해주는 근거지로도 이해되고 있다. 문자적 의미로 보면 ‘전의(轉依, asraya-parivrtti)’란 ‘의지하고 있는 곳(依, asraya)을 바꾼다(轉, parivrtti)’는 뜻이며, 여기서 의지하고 있는 곳이란 바로 아뢰야식(阿賴耶識)을 말한다. ‘아뢰야식이라는 의지처를 질적으로 변혁시킨다’는 것은 결국 전과는 아주 다른 방식으로 세계와 내가 드러나게 된다는 것을 뜻한다. 유식(唯識)에서는 ‘이전과 다르게 드러난 실상 그대로의 세계’를 ‘원성실성(圓成實性, parinispanna)’이라 하는 반면에, 이전의 거품처럼 부풀려지고 뒤틀린 세계를 ‘변계소집성(遍計所執性, palikalpita)’이라 한다. 아뢰야식(阿賴耶識)은 바로 그 뒤틀림이 풀어지고 실상이 드러나는 토대 자체로서, ‘의타기성(依他起性, paratantra)’이라고 한다. 이 세 가지 용어로 ‘전의(轉依)’의 구조를 틀거리 지운다면, 결국 ‘의타기성(依他起性)’인 ‘아뢰야식(阿賴耶識)’이 ‘변계소집성(遍計所執性)’의 거품을 벗겨내고 ‘원성실성(圓成實性)’의 본래의 모습으로 되는 것이다. 즉 우리의 세계는 ‘의타기성(依他起性)’위에 ‘변계소집성(遍計所執性)’의 방식으로 매달려 있고, 그 허상의 모습을 던져버린 후에야 본래의 모습을 온전하게 볼 수 있다는 것이다. ‘의타기성(依他起性, paratantra)’이란 ‘다른 것에 의지해서 일어나는 식(識)’이다. 이 세상에 완전히 아무것도 없다고는 할 수 없고, 미혹에서 깨달음으로 전환되는 토대로서, 먼 옛날부터 다른 것에 의존하는 방식으로 ‘식(識)’은 이어져 왔다고 할 수 있다. 여기에는 실재 온전한 세계를 더 커다랗게, 혹은 아주 왜소하게 굴절시키는 우리도 모르는 여러 가지 ‘힘’들이 미치고 있다. 이로 인해 세계는 점점 언어화되고 사물화되면서 인간의 오해와 욕망은 더욱 증폭(增幅)되어간다. 그 결과 ‘식(識)’이라는 토대 위에 오직 ‘인간적 오해와 편견에 의해서 일정하게 드러난 세계’ 즉 ‘변계소집성(遍計所執性, palikalpita)’이 덧붙여진다. 이것은 오해와 편견에 의해 구성된 세계로서 본래의 실상을 가리는 단순한 허상이므로 실재가 아니라는 것이다. 그 모든 뒤틀림이 사라지고 ‘오직 식(唯識)’일 뿐이라는 것이 알려질 때 그런 상태 자체가 ‘원성실성(圓成實性, parinispanna)’이다. 위에서 언뜻 나타났듯, ‘변계소집(遍計所執)’에서 ‘원성실(圓成實)’로 나아가는 문제, 다시 말하면 진리의 세계로부터 떨어져 있는 상태에서 다시 진리의 세계와 하나되는 문제는 결국 변계소집성(遍計所執性)의 세계를 이끌고가는 ‘힘’인 ‘추중(□重, daustholya￣s´raya)’을 어떻게 떨궈내느냐에 달려있다. 왜냐하면 그것은 우리의 행위를 이끌고 가는 동인(動因)이기 때문이다. ‘아뢰야식(阿賴耶識)’이라는 정원(庭園) 안에는 과거의 행위들이 남긴 흔적이 ‘거친 씨앗’의 형태로 안에 남아 있는데, 그것이 ‘추중(□重)’이다. 그 힘은 너무 막강해서 어느 때고 집착의 힘을 빌려 끊임없이 우리를 휘저어 놓는다. 더구나 그것은 모든 ‘번뇌(煩惱, kles´a)를 띤(有漏)’ 행위를 일으키는 원인이면서도 현재 일어난 행위들에 의해 더욱 더 무르익어 간다. 이 ‘추중(□重)’은 ‘내가 존재한다’는 아집(我執)에서 생기는 ‘번뇌장(煩惱障, kles´a-a￣varana)’과 ‘알아야 할 바를 모르는’ 데서 생기는 소지장(所知障, jn~eya-a￣varana)으로 크게 나누어진다. 실재보다 확대된, 여분의 환상이 꿈틀거리는 상상의 공간에서는 욕망은 배가되고 정념은 몇 배나 끓어오르기 때문에 심신(心身)의 고통이 뒤따르게 된다. 또한 숱한 오해와 그릇된 견해가 판을 치면서 진리에 대해 눈 멀게 만든다. 그 결과 인간은 점점 더 겉잡을 수 없는 거짓 환영의 무리 속으로 빠져들며 고통스러워 하게 된다. 그러나 언젠가 그로부터 벗어나고자 하는 ‘결연한 의지’와 ‘선한 바램’이 서서히 나타나기 마련이고, 그것을 이루어주는 ‘번뇌(煩惱, kles´a) 없는(無漏)’ 씨앗들이 성숙하게 된다. ‘유식(唯識)’에서는 번뇌(煩惱, kles´a)를 띤 씨앗이든 번뇌 없는 깨끗한 씨앗(無漏種子)이든 과거로부터 우리 안에 있었다고 주장한다. 이처럼 ‘추중(□重, dausthuly)’이 사라지고 점차로 ‘번뇌(煩惱) 없는’ 씨앗들이 드러나는 과정을 살펴봄으로써, 우리는 유식(唯識) 수행자들이 진정으로 무엇을 극복하고 다시 무엇을 실현하려 했는가를 더 구체적으로 알 수 있다. 이제 우리는 본격으로 ‘전의(轉依)’를 다루는 단계로 접어든다. 유식(唯識)에서는 현실적 문제로서 우리의 절망적인 상태를 직시하여, 인간의 마음은 그대로 내버려두면 욕망이 일어나는 대로 행위하고 그로 인해 또다른 고통을 불러들인다고 보았다. ‘식(識)’의 존재만을 인정하는 유가 수행자들의 입장에서는 ‘더럽게 물들어 있는 거친 씨앗들(□重)’을 깨끗하게 씻어냄에 따라 그릇된 행위의 순환으로부터 ‘완전한 자유’를 얻을 수 있다고 주장한다. 앞에서 말한 ‘전의(轉依)’의 완성은 결국 ‘추중(□重)’의 극복 과정과 동일하며, 구체적으로 ‘번뇌장(煩惱障)’과 ‘소지장(所知障)’을 제거함으로써 심신(心身)의 편안함과 완전한 지혜를 드러내는 것이라고 할 수 있다. 여기서 이미 짐작할 수 있듯이, 유식(唯識) 수행자들은 단순히 번뇌(煩惱)의 제거에 그치는 것이 아니라 완전한 앎을 가능하게 하는 지혜를 얻음으로써 진리와 하나되고자 하는 궁극적 목표를 향해 나아가고 있다. 본 논문 III장에서 논의된 다섯 가지 수행의 길에서도, 번뇌(煩惱)의 소멸과 지혜의 완성이라는 두 가지 목표가 동시에 다루어지고 있다. ‘자량위(資糧位, sambhara-vastha)’에서는 크게 마음을 낸 뒤 자신의 신념을 위해 고난을 견뎌낼 수 있는 밑천들을 쌓아가고, ‘가행위(加行位, prayog-vastha)’에서는 집중적으로 인식 주체(能取, gra￣haka)와 인식 대상(所取, gra￣hya)이 단지 마음의 나타남에 지나지 않는다는 것을 관찰하며, ‘통달위(通達位, prativedha-vastha, darsanamarga)’에서는 ‘모든 것이 오직 마음에 지나지 않는다’는 관념마저도 사물화시키지 않게 됨으로써 유식(唯識)의 진리를 깨닫게 된다. 이 과정에서 ‘번뇌 없는’ 지혜가 생겨나서 거칠고 조악한 장애들이 끊어지게 된다. 그러나 진리를 보았다 해도 우리의 몸 깊숙이 뿌리박혀 있는 ‘태어나면서부터 갖고 온 번뇌(俱生起)’들은 쉽게 사라지지 않는다. 그 ‘구생기(俱生起)’의 번뇌를 제거하기 위해서는 단순히 아는 것에 머물지 않고 그렇게 살고자 하는 결연한 의지가 필요하다. 그것은 행동으로 드러나야 하고 생활 속에 뿌리내려져야 한다. 곧 더욱 혹독한 ‘자기 정제’의 수행이 요구되는 것이다. 이제 ‘수습위(修習位 bavana-vastha, bhavanamarga)’에서는 번뇌 없는 지혜의 씨앗들이 더욱 무르익어, 드디어 ‘의식(意識, 제6식)’과 ‘말나식(末那識, mano-vijn~a￣na)’의 ‘전의(轉依)’가 완전하게 이뤄지고 묘관찰지(妙觀察智, pratyaveksa￣jn~a￣na)와 평등성지(平等性智, samata￣jn~a￣na)를 얻게 된다. 우리가 둘로 가르는 분별 의식과 ‘자아’라는 그릇된 관념으로부터 자신을 해방시키면 마음 깊은 곳에서 내면의 빛과 같은 지혜들이 완전히 일깨워진다. 즉 다섯 가지 감각과 아뢰야식(阿賴耶識)의 전의(轉依)가 마저 이뤄짐으로써 성소작지(成所作智, krtya^nustha￣najn~a￣na)와 대원경지(大圓鏡智, a￣dars´ajn~a￣na)를 이루고, 드디어 내면의 질적 변혁(變革)은 완성된다. 이 깊은 곳의 지혜를 충분히 일깨웠을 때, 마치 크고 맑은 거울처럼 우주 구석구석까지 모든 존재를 그 속에 떠올려 아는 상태가 된다. 아뢰야식(阿賴耶識)의 전의(轉依)란 결국 우주 전체가 근본적으로 변화되었다는 것을 뜻한다. 이 신비스런 상태 속에서 비로소 우리는 ‘흠이 없는 기쁨’으로 가득찬, 본질적으로 진리 그 자체인 붇다의 ‘법신(法身)’과 하나된다. 이것이 바로 ‘구경위(究竟位, nistha-vastha, dharmakaya)’이다. From the view of the "Only-Consciousness", our "divided" reality is nothing but the occurrences in the mind, which is the underlying structure of molding the world. There lies, in the mind, the "alaya-vijnana" which appears and disappears repeatedly. This "alaya-vijnana" exists only as a divided state either objectively or subjectively. Therefore, seen from the perspective of the "Only-Consciousness", the "division" we mentioned results from this "alaya-vijnana". Coming from "Consciousness"(vijnana), five sensitive consciousness and the sixth judging consciousness split the world either in their sensitive or conceptual ways. Furthermore the self-conscious "mano-vijnapti" is added to these six consciousnesses, and it estranges "I" from the world. The "vexing-passions"(klesa) and the agony are formed in this entire process of "consciousness". It is believed that man is to fall into the endless series of "karma". In other words, if we understand "man" as the accumulated seeds(bijas) in "alaya-vijnana", man should be the self-conflicting "being", who feels pain and fear without an end. This "alaya-vijnana" is the ground where the "division" occurs. But it is also true that this ground is the same place the "alaya-vijnana" conquers the "division" over and become transformed(or converted) in its own quality. According to the "Only-Consciousness", the dramatic moment of this conversion is called the "asraya-parivrtti". In this thesis we will discuss, from the perspective of this "asraya-parivrtti", how man can develop from this "division" and "strageness" into the real "truth". The "differences" are distorted aspects from the true state of the thing. As we previewed above, the "asraya-parivrtti" can correct man's insight, and then man is able to perceive the true state of the thing. The "Asraya-parivrtti", in its literal meaning, is to change(parivrtti) the depending post(asraya). And the depending post in this context is the "alaya-vijnana". Therefore, the "asraya-parivrtti", converting the quality of its depending post, can be understood that the world and "I" perceive each other through the totally changed manner from the way before. In the "Only-Consciousness", 'the true state of the world itself' is termed as the "parinispanna" while the "palikalpita" refers to the world before it goes under transforming, constantly distorted or in the state of fluxing. "Asraya-parivrtti" is the ground where this distortions are raveled and reveal itself in a real state, so it can be called "paratantra". If we understand the meanning of the "asraya-parivrtti" in the relations of these three terms, the "alaya-vijnana" which is the "paratantra" converts itself into a true state of the "parinispanna" by divesting the crust of the "palikalpita". After all, as our world stands upon the "paratantra" in the shape of the "palikalpita", we can achieve the genuine perception of the true state of a thing only after we get away those illusiory aspects. The "nature of dependence on others"(paratantra) is the "consciousness" that comes through the dependence on others. It can be said that there is nothing perfect in the world, so the "consciousness" has been the traditional way of our depending on something if we want to get a realization out of illusions. But there also exist lots of unknown "powers" in the midst of our dependence, and they distort the world smaller or bigger than it is. And the more the world becomes structured and materialized, the wider man's misunderstanding and desire expand. As a result, the "consciousness" is covered with the "nature of mere-imagination"(palikalpita), the world represented only through the misconception and prejudice of man. It is by no means the true state of the world because it is formulated by the illusions of misconceptions and prejudices. Therefore the "nature of ultimate reality"(parinispanna) is achieved only through the realization of the "Only-Consciousness", in which all those distortions are overcome. As we put forward above, the problem of advancing from the "palikalpita" toward the "parinispanna" is nothing but the problem of getting into the wholeness with the world of truth out of this divided world, where the truth is fragmented in so many ways. And that absolutely depends on how to emancipate from the "dausthulyasraya" because it is the power that leads the world of "palikalpita", so our behaviors are mainly motivated from it. The "dausthulyasraya" is, as it were, the 'raw seed' in the garden of the "alaya-vijnana" which contains all the behaviors of the past. The "dausthulyasraya" is so powerful that in the form of the attachment it endlessly makes us distressed. And not only it causes every "klesa" of man, but it insistently becomes effective in the present behaviors that happen. This "dausthulyasraya" can be sub-categorized in the "klesa-avarana" and the "jneya-avarana". The former comes from the obstinacy that 'I' do exist, and the latter means the ignorance of something which one should know about. In a magnified fancy, or in a swelling illusory, man increases his desires, and his passion becomes blown up without limits. This naturally brings endless pains both in the body and the mind. And it entails lots of misunderstandings and prejudices in their full play, and leads to the blindness against truth. Consequently man is to desperately fall into the dark abyss of the immense illusions. But this is not the end of all. Gradually in the depth of those illusions there rise a 'fortitudinous will' and a 'good wish' coming from the "mature seed without klesa". In "Only-Consciousness", whatever the "seed" is full of "klesa" or pure without klesa, it is the very place where the past remains. we can get, from the entire process where the "dausthulyasraya" is extinguished out and then the "seed without klesa" slowly reveals itself, something concrete. Those are what the ascetic seekers in "alaya-vijnana" try to overcome, and wish to bring forth. "Only-Consciousness" can have a insight into man's desperate situation, and consider man's mind as a state which causes man to run after his desires and then to suffer from its resulting pain. The ascetics who have a belief only in the "vijnana" explain that, from the recurrent cycling of bad behaviors, man can achieve the 'perfect freedom only after purifying the 'raw seed of stained or rusted behaviors'. The completion of the "asraya-parivrtti" mentioned earlier implies the whole process to overcome the "dausthulyasraya" after all. Specifically, that process involves to manage out both the "klesa-avarana" and "jneya-avarana", so to get the peaceful state of body and mind and to discover the world of the true wisdom. Therefore it is inferred that the ascetics of the "Only-Consciousness" do not linger merely on the emancipation from the "klesa", but keep advancing toward the ultimate goal of obtaining the genuine wisdom and consequently of being in such a unified state with the truth. In the third chapter of this thesis, we will discuss five stages of asceticism, considering them with the relations of two ultimate goals, the removing the "klesa" and the achieving the genuine wisdom. Of all the five stages of asceticism, the first is the "stage of moral provisioning" (sambhara-vastha), in which man is to open up the mind generously, and accumulate the energy(source) as great as possible for enduring the trials against his belief. In the second "stage of intensified effort" (prayog-vastha), man should repeatedly give intensive effort to have an insight that all the "grahaka" and "grahya" are nothing but the temporary images on the mind. Reaching the third "stage of unimpeded, penetrating understanding" (prativedha-vastha, darsanamarga), man can realize even the last stage's insight, that is, the conception that 'everything depends on the state of mind' should not be materialized if he is to go further into the truth of the "Only-Consciousness". In the process of these stages there emerges the wisdom "without klesa", so man can be relieved of the coarse and miserable disturbances. But though man is able to understand the world through the light of the truth, the "innate klesa" inscribed in the deep skin of our body is not to be destroyed away at one stroke. To extinguish the 'inborn klesa' out, it is required to cross over the limit of the mere knowledge by the one's strength of the stoic will to follow the truth. Truth should come in the form of real behaviors, and in rooting it firmly in the every aspect of lives it demands the strict practicing of 'self-purification'. And in the fourth "stage of exercising cultivation"(bavna-vastha, bhavanamarge), the "seed of wisdom without klesa" is fast ripening, the 'consciousness' and 'mano-vijnana' are accomplished, and finally man can achieve the "profound contemplation wisdom"(pratyaveksajnana) and the "universal equality wisdom"(samatajnana). If we could release ourselves from the dividing consciousness and the mis-oriented concept of "I", we can truly realize the genuine wisdom like a radiant inner light of our mind. The five senses and the "asraya-parivrtti" are eventually finished in the "perfect achievement wisdom"(krtyanusthanajnana) together with the "great mirror wisdom"(adarsajnana), and in the long run the conversion of the inner quality becomes completed. The fullest realization of the inner wisdom leads to an perfect understanding, like the greatest and the clearest mirror, of every being in the entire universe. After all, the "asraya-parivrtti" of the "alaya-vijnana" means that the whole universe transforms itself in its fundamental basis. In the very mystic state of this perfect transformation, we can unite in the immaculate rejoice with Bhudda, the truth itself. And this is the final "stage of ultimate realization"(nistha-vastha, dharmakaya).

世親(vasubandhu)의 熏習개념연구

민철기 연세대학교 대학원 2001 국내석사

오늘날의 불교종파는 헤아릴 수 없이 많고, 그만큼 많은 개수의 불교학설이 橫行한다. 그러나 불교를 지탱하는 가장 기본적 사유는 四法印(一切皆苦, 諸行無常, 諸法無我, 涅槃寂靜)에 의지하고 있다. 여기서 諸行無常, 諸法無我의 敎說을 풀어 말하자면 이 세상에 "나(a￣tman)"라고 할 수 있는 존재는 없다는 뜻으로 해석가능하다. 하지만 인도의 문화풍토에서 모든 인간은 윤회를 거듭하는 존재임이 당연시되어 있었기에, 붓다(Buddha)는 이에 대한 설명으로 이전까지의 의미와는 전연 다른 "業"이론을 구성하기에 이르렀다. 즉, 그전까진 현생의 삶을 지배하는 숙명적인 의미로 이해되었던 業의 개념이 불교에 와서야 연기로 얽혀있는 인간의 현재 행위와 과보를 설명하는 하나의 이론적 장치로 다루어지기 시작한다. 불교에서는 그 業을 만들게끔 하는 궁극적 원인을 인간의 무지, 즉 無名(Avidya￣)이라고 정의한다. 그 無明으로부터 인간의 마음(心, citta)은 미움, 슬픔, 분노, 집착 등등의 상징조작을 수행해간다. 불교의 이념 및 용어들을 철학적으로 체계화한 阿毘達磨(Abhidharma) 시대의 불교는 이 "業"이론을 붓다가 강조한 "無我"이론과 모순되지 않도록 정비하였고 동시에 인간의 마음에 대한 분석, 즉 心과 心所에 대한 분석작업에 착수하게 된다. 說一切有部논서의 집대성이랄 수 있는 『大毘婆沙論』과 그 강요서인 『阿毘達磨俱舍論』에서는 身業, 語業, 意業으로 業을 구분하고, 業에 대한 체계적인 설명을 하고 있는 한편으로, 5위 75법으로 세상의 모든 다르마(Dharma, 法)를 분류하는 작업을 통해 인간의 마음을 분석하려는 시도를 하고 있다. 이는 바로 원시불교에서 부터 끊임없이 제기되어온 業과 心의 문제에 대한 그들 나름의 학문적인 정비작업이라고 할 수 있다. 원시불교에서는 業이 어떻게 생성되고 다음 생에까지 지속되는 것인가와 인간의 마음이 어떠한 작용을 거쳐서 어떤 심리상태를 유발시키는가에 대하여 구체적인 설명을 하지 못하였다. 그러나, 阿毘達磨에 이르러서는 補特伽羅, 窮生死蘊, 有分識, 無表業등등의 개념적 장치가 등장하면서 業에 대한 설명들이 더욱 구체화 세분화되었고 동시에 心의 작용과정 다시 말하면 대상에 대한 인식과정과 그 마음의 소산들 또한 더욱 세분화된 설명으로 다루기 시작했다. 그러나 해결되지 않는 문제는 無我說과 業說을 어떻게 동시에 설명하는가 하는 것이었다. 그런데 說一切有部와 經量部철학과의 논쟁에서 새로운 실마리를 얻은 唯識論師들은 『解深密經』, 『瑜伽師地論』, 『攝大乘論』등의 經論에서 "無我와 業"의 딜레마를 해결하기 위하여 새로운 개념을 구성해내기 시작한다. 바로 阿賴耶識(a￣laya-vijnˇa￣na)과 熏習(va￣sana￣)이라는 개념이다. 즉 "業의 주체는 아트만이 아닌 一切種子識이자 異熟果識인 阿賴耶識"이다 라는 사유가 瑜伽師들에게 자리를 잡게된다. 그러나 문제는 阿賴耶識과 아트만의 차이가 과연 무엇이었는가에 대해서 초기의 唯識佛敎논사들은 고심을 했음에 분명하다. 그 차이를 드러내기 위해 부각된 것이 바로 熏習개념이다. 다시 말하자면, 熏習개념이 등장하기 전까지는 아트만과 阿賴耶識간의 차이를 명확하게 설명하지 못했다. 業說을 인정하는 불교에서 業의 주체를 완전거부할 수는 없었기에 唯識佛敎에서는 阿賴耶識을 내세웠다. 그러나 "無我"의 이론에 역행하면 안되었기에, 그 阿賴耶識은 분명 아트만이 아닌 다른 개념상의 존재가 되어야 했다. 아트만은 그 외양 즉 현상은 다양한 변화가 있을지언정 실체로서는 변화하지 않는 것이다. 그러나 阿賴耶識은 刹那마다 相續轉變差別한다. 왜냐하면 熏習을 받기 때문이다. 이로써 아트만과 阿賴耶識은 개념상 다른 차원의 것이 되었다. 熏習이라는 개념장치가 등장함으로써 아트만과 阿賴耶識의 이론상의 차별상은 분명해졌다. 이 세상의 有情物은 아트만의 지속으로 인해 業의 果報를 받는 것이 아니라, 阿賴耶識에 熏習된 業習氣로 말미암아 業의 果報가 현생에 전개되는 것임을 밝히는 과정이 『大乘成業論』에서 世親과 他部派논사들과의 논쟁을 통하여 분명히 드러나고 있다. 世親은 이러한 阿賴耶識과 熏習의 개념을 더욱 확대하여 세계에 대한 인식 즉 인간의 총체적인 인식과 경험이 어떤 과정을 거치는지에 대한 설명으로까지 나아간다. 『唯識三十論頌』과 『顯識論』은 識轉變(vijnˇa￣na-parina￣ma)이라는 개념을 새로 창출해 내면서, 그 이전까지 業說에 대한 보조개념으로 쓰이던 阿賴耶識과 熏習개념을 이 현실세계에 대한 인식과 경험과정의 해명으로 그 의미의 외연을 확대하고 있다. 한마디로 말한다면, 熏習이란 개념은 유식논사들이 과거 원시불교와 아비달마불교에서 명확히 밝히지 못한 業의 주체를 밝히는 작업과정에서 불교내 他部派 논사들과의 논쟁속에서 발견한 개념장치이고 그 개념은 世親을 통해 더욱 발전해서 인간인식과 경험의 해명으로까지 나아갔음을 밝히는 것이 이 논문의 연구목적이라고 할 수 있다. The inconsistency of 'Non-self Theory'(Anatma-va￣da) and 'karma-Theory' is the pivotal problem of Buddhist philosophy since the Nirva￣na of Buddha. Throughout the A bhidharma age, the Buddhist philosophers had sought to solve this inconsistency. They tried to bridge the gap of these theories by creating new concepts which were thought to be devoid of the chronic trouble of A￣tman, for example, pudgala(wholes or ego, 補特伽羅) bhavaˇnga-vijnˇa￣na(dormant consciousness or latent deep consciousness, 有分識), mu￣la-vijnˇa￣na(root-consciousness, 根本識), everlastings kandha (窮生死蘊). These concepts were the result of Buddhist philosopher's unexhausted debates which endeavored to prove consistency between 'Non-self' and 'karma'. The Sarva￣stiva￣da school which was the most influential Buddhist philosophy through A bhidharma age and the Sautra￣ntika school simultaneously discussed with the Sarva￣stiva￣da owing to their similarity and difference of philosophical standpoint in explaining the true meaning of Buddhist doctrine also had to take pains in solving this problem. The concepts of the Sarva￣stiva￣da's avijnˇa￣pti karma and the Sautra￣ntika's bja surely stand for their efforts . And it is the A bhidharmakos´a(『阿毘達磨俱舍論』) that express explicitly the difference of their philosophical stnadpoint in this point. And Sarva￣sa￣tivda and Sautra￣ntika's debate stimulated the formation of new Buddhist philophers. The Yoga￣ca￣ra philosophers which were coming to the front in this controversial atmosphere also had a critical mind on this problem. So The Yoga￣ca￣ra school invented the new conception, that is A￣laya-vijnˇa￣na(阿賴耶識), which has been considered to satisfy Buddha's Non-Self theory and karma theory. But other Buddhist philosophy school and non-Buddhist philosopher did not seem to under stand the difference between A￣tman and A￣laya-vijnˇa￣na. So they needed to invent new concept which was able to make sure their distinction. The Yoga￣ca￣ra school were hinted at this point by the Sautra￣ntika's "bj￣a theory" and "the theory of mutual perfuming between body and mind"(色心互熏). The Sautra￣ntika school maintained that the bj￣a is neither identical with, nor different from the mind, because bj￣a is not a separate entity(dravya), but only a pnrjnˇa￣nap ti(nominal) dharma. It is believed that the Sautra￣ntika's concept of bj￣a was presented at to explain the causal succession of deeds and minds. The Sautra￣ntika's theory that the bj￣as are neither identical with, nor different from the mind bears a close resemblance to the theory of pudgala which is also described as neither different from nor identical with the five skandhas(蘊). Whereas the pudgala was believed to be the reality, the Sautra￣ntika's insisted on the nominaity(prjnˇa￣napti-matra) of the bj￣ as. Thus A bhidharma Buddhist philosophers had invented new concepts, not to violate the consistency of Buddha' two doctrine, 'Non-self Theory' and 'karma-Theory'. Alluded by this effort, Yoga￣cra school made a logical argument on the theory of A￣laya-vijnˇa￣na and concluded that the distinction between A￣tman and A￣laya-vijnˇa￣na lie in the va￣san(perfuming, impression ). The lay A￣laya-vijnˇa￣na perfumed by their words and deeds is continuing it s procession(相續) and transforming(轉變) and drawing a discrimination(差別). But A￣tman is the substance which is eternal in its reality, though variable in its appearance and attribute. If there must exist the subject of karma, it is not A￣tman that activate and manifest it s karma in this life, but "A￣laya-vijnˇa￣na, what is called retributory consiousness , perfumed from the beginning"(ana￣di-va￣sa￣na, 無始以來熏習). Karmasiddhi-prakarna(『大乘成業論』) of Vasubanduh(世親) demonstrate this theory on A￣laya-vijnˇa￣na and va￣sana￣ in detail. And Vasubandhu made the concept of va￣sana￣ more elaborate in his treatises on "vij nˇa￣pti-ma￣tra"(唯識). Already Asanga(無着) distinguish v san into three concepts in Maha￣ya￣nasangraha(『攝大乘論』), that is 1. Ming-yen va￣sana￣, the perfuming energy created by "names and concepts", 2. va￣sana￣ of A￣tman - adhesion, 3. va￣sana￣ of Bhavang a : the Bijas which proceed from deeds, karmabij as, which bring about retribution in the three Dhatus. Vasubandhu classify these three va￣sana￣ into two concepts in Trmsika￣-Vijnapti-ka￣rikah(『唯識三十論頌』), va￣sana￣ of various previous deeds(gra￣hadvayava￣sana, 二取習氣) and the habit-energy of the two 'Apprehensions '(karmano va￣sana￣, 業習氣). Whereas karmano va￣sana￣ is the concept to explain the subject of the karma, gra￣hadvayava￣sana is suggested to demonstrate how the experience and knowledge of the present world is associated with the karma. The aim of this study is taken at showing the developing history of the va￣sana￣ concept in Vasubandhu's vijnˇa￣pti-ma￣tra thoughts and Buddhist philosophy.