初期唯識의 轉依思想硏究 = A Study on the Concept of Asrayaparivrtti/-paravrtti in the Early Vijnaptimatra|RISS 상세보기

다국어 초록 (Multilingual Abstract)

The basic thought of Vijñaptimātra aims at actual achievement of enlightenment through direct knowledge of Ultimate Truth. This means that the defiled state of practitioner's body and mind is transformed into a higher state of calm and ease during the process of enlightenment. This transformation formulates the basis of āśrayaparivṛtti.
Āśrayaparivṛtti in the <Śrāvakabhūmi> of the Yogācārabhūmi-śāstra means the physical and mental transformation of the existential basis of the practitioner based on the śamatha and vipaśyanā practice. The practitioner abolishes dauṣṭhulya which hinders direct knowledge and attains praśrabdhi. It is in the Śrāvakabhūmi that āśrayaparivṛtti appears for the first time as the result of the śamatha and vipaśyanā practice. Eventually, the concept of āśrayaparivṛtti can be applied to the extinction of dauṣṭhulya and attainment of praśrabdhi in the prathama-dhyāna. Āśrayanirodha and āśrayaparivarta in the second Yoga Capacity are more developed forms of the concept of āśrayaparivṛtti and refer to the gradual transformation of āśraya. From the viewpoint of the traditional deliverance, they are identified with the abolition of kleśā. The concept of āśrayapariśuddhi further developed into four types of purity and had a great effect on the literatures of the Vijñaptimātra school appeared later than the Yogācārabhūmi-śāstra.
<Bodhisattvabhūmi> established the Bodhisattva Path of practice by adjusting the practice system of the Śrāvakabhūmi such as śamatha-vipaśyanā, āśrayaparivṛtti and abhisamaya to Mahayana practice system. The practical system of Bodhisattva practice in the Bodhisattvabhūmi is deepened further in the Saṃdhinirmocanasūtra to bring about the vijñaptimātratā. Vijñaptimātratā completes the Bodhisattva practice by attaining āśrayaparivṛtti through the practice of śamatha and vipaśyanā. About āśrayaparivṛtti in the Bodhisattvabhūmi it can be said that the transformation of body and mind is attained when the practitioner enters śuddhādhyāśayabhūmi through adhimkuticaryābhūmi, thereby he realized the Path of Seeing the Truth. He attained āśrayaparivṛtti when he enters paramavihāra. Consequently, we can say that āśrayaparivṛtti in the Bodhisattvabhūmi is realized after the Path of Seeing the Truth.
In Abhidharma-samuccaya, āśrayaparivṛtti is not the matter of mundane world combined with meditation, but that of the supramundane which allows only a limited interpretation, namely a completion as the result of practice. In Abhidharmasamuccaya-bhāṣya, āśrayaparivṛtti is described as a process from the dimension of the mundane world through darśana-mārga and bhāvanā-mārga to niṣṭhhā-mārga. Concerning to āśrayaparivṛtti, both the Abhidharma-samuccaya and Abhidharmasamuccaya-bhāṣya describe the niṣṭhhā-mārga as the result state of practice. The niṣṭhhā-mārga consists of three kinds of āśrayaparivṛtti, namely cittāśraya-parivṛtti, mārgāśraya-parivṛtti, dauṣṭhulyāśraya-parivṛtti.
In Mahāyānasūtrālaṃkāra, āśrayaparivṛtti is attained in the Path of Seeing the Truth and deepened into higher form in the Path of Practicing the Truth to become niṣṭhāśrayaparāvṛtti in the findeeptage. It describes āśrayaparivṛtti in relation with the lasteptage of practice. The six kinds of āśrayaparivṛtti of Mahāyānasaṃgraha are explained from the ptage of accumulation to the ptage of completion, but t twileebe more proper to pee that the āśrayaparivṛtti is actually attained from the state of proficiency.
In conclusion, the concept of āśrayaparivṛtti is applied to the extinction of dauṣṭhulya and the attainment of praśrabdhi before the first dhyāna as preliminary stage in the <Śrāvakabhūmi> while it is applied to the first stage, namely the Path of Seeing the Truth in the <Bodhisattvabhūmi> and Mahāyānasūtrālaṃkāra. Then the concept of āśrayaparivṛtti is gradually developed and systematized into a new concept which describes a higher stage than the eighth or tenth stage.
In the <Viniścaya>, āśrayaparivṛtti is explained in relation with ālayavijñāna and so it introduced the new interpretation of āśrayaparivṛtti as tathatāviśuddhi. In the Bodhisattvabhūmi and Sopādhika-nirupādhikabhūmi of the Viniścaya, āśrayaparivṛtti is defined as tathatāviśuddhi and dharmadhātuviśuddhi which can be seen as more developed form.
In the Apratiṣṭhitanirvāṇa of the Mahāyānasaṃgraha, āśrayaparivṛtti is described as a process in which saṃkleśāṃśaka is abandoned(vyāvṛtti) and viavadānāṃśaka is attained(parāvṛtti). In the Saṃdhinirmocana-sūtra, the superiority of Tathāgata's āśrayaparivṛtti over that of Śrāvaka and pratyekabuddha is explained through the distinction between dharmakāya and vimuktikāya.
In the Abhidharmasamuccaya-bhāṣya, āśrayaparivṛtti of Arahant is the completion of the stages of practice toward dharmakāya, so the dharmakāya functions as external force to arahant to complete the seed of dharmakāya. Also in the Abhidharmasamuccaya-bhāṣya as a literature of Mahāyāna Buddhism, the uniorcation of āśrayaparivṛtti and dharmakāya is seen in the item of phalaviśeṣa. However, it is not clearly expressed through the concepts of tri-kāya and dharmadhātuviśuddhi as in the Mahāyānasūtrālaṃkāra, but the concept of āśrayaparivṛtti in the Yogācārabhūmi is just interpreted from the viewpoint of abhidharma.

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목차 (Table of Contents)

Ⅰ. 서론 = 1
1. 연구 목적 = 1
2. 연구범위와 방법 = 4
3. 선행 연구 검토 = 7
Ⅱ. 轉依 개념의 원류와 의미 = 13

Ⅰ. 서론 = 1
1. 연구 목적 = 1
2. 연구범위와 방법 = 4
3. 선행 연구 검토 = 7
Ⅱ. 轉依 개념의 원류와 의미 = 13
1. 阿毘達磨論書에 나타난 轉依의 전 단계 = 13
1) 麤重의 소멸과 輕安의 획득 = 13
2) 『俱舍論』에서 轉依의 전 단계 = 18
2. asrayaparivrtti와 asrayaparavrtti의 의미 = 22
Ⅲ. 초기형태의 전의와 四種淸淨 = 29
1. 「聲聞地」에서 전의와 所依淸淨 = 29
1) 초기형태의 전의 = 29
2) 所依滅과 所依轉의 瑜伽所作 = 37
3) 소의청정의 변화과정 = 40
2. 「菩薩地」의 추중과 소의청정 = 44
1) 麤重의 소멸과 전의 = 44
2) 소의청정과 自在性 = 48
3. 四種淸淨의 思想史的 변화 = 53
Ⅳ. 唯識觀과 修行道에 나타난 전의 = 57
1. 唯識觀 수행 = 57
2. 五種修習에서 轉相修와 無喜足修 = 64
3. 五瑜伽地와 전의 = 67
4. 修行道와 三種轉依 = 73
1) 見道와 修道에서 煩惱의 소멸 = 73
2) 究竟道와 三種轉依의 구조 = 82
5. 無分別智와 一切種智 = 92
6. 六種轉依와 眞實과 非眞實 = 100
Ⅴ. 阿賴耶識과 三性說의 맥락에서의 전의 = 109
1. 煩惱의 제거와 아뢰야식 = 109
1) 麤重의 소멸과 對治 = 109
2) 아뢰야식의 소멸과 전의 = 116
2. 阿賴耶識의 전환과 圓成實性 = 124
3. 轉識得智와 二分依他起性 = 133
1) 아뢰야식과 轉識得智 = 133
2) 二分依他起性과 金ㆍ土ㆍ藏의 비유 = 142
Ⅵ. 涅槃과 法身의 관념 속에 나타난 전의 = 151
1. 有餘依涅槃과 無餘依涅槃에서 전의 = 151
1) <菩薩地>의 열반 = 151
2) 「有餘依無餘依地」의 열반 = 158
2. 眞如淸淨의 전의와 아뢰야식 = 169
3. 聲聞의 전의와 如來의 전의 = 177
4. 無住涅槃에서 전의 = 182
5. 如來의 法身과 聲聞의 解脫身 = 188
6. 三身과 여래의 전의 = 194
1) 법신과 轉依의 差別 = 194
2) 법신과 여래의 相 = 199
Ⅶ. 所依의 변화와 전의사상의 발전 = 207
1. 전의에 나타난 所依의 변화 = 207
2. 전의사상의 발전과정 = 213
Ⅷ. 결론 = 221
약호(略號) = 227
참고문헌 = 230
ABSTRACT = 240

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