阿賴耶識의 敎行的 展開 硏究 : 『攝大乘論』을 中心으로 = A Study on Development of Thoughts and Practices of Ālaya-Vijñāna in the Mahāyāna-Saṃparigraha

다국어 초록 (Multilingual Abstract)

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.

목차 (Table of Contents)

• Ⅰ. 序論 = 1
• 1. 문제 제기와 목적 = 1
• 2. 연구 범위와 방법 = 6
• 3. 선행 연구의 검토 = 12
• Ⅱ. 『攝大乘論』以前의 阿賴耶識 = 23
• 1. 阿賴耶識起源에 관한 異見 = 24
• 1) 染汚意와의 役割交換기원 = 24
• 2) ‘ālaya’ 語義전개로부터 성립 = 26
• 3) 譬喩種子의 有取識의 阿賴耶識기원 = 37
• 4) <三摩呬多地>의 滅盡定有心說 = 41
• 5) 『心意識相品』의 아뢰야식 명의 = 49
• 6) 아뢰야식 기원의 異見에 대한 小結 = 53
• 2. 아뢰야식 시설의 種子依개념 = 60
• 1) ‘阿賴耶’의 實踐修行的果位전개 60
• 2) 有取識과 一切種子識의 種子개념 = 64
• 3) 『解深密經』에서의 阿賴耶識名義 = 67
• 4) 아뢰야식 개념의 種子依성립 = 71
• Ⅲ. 『攝大乘論』의 阿賴耶識思想 = 79
• 1. 아뢰야식의 교리적 染淨依성립 = 79
• 1) 아뢰야식의 菩薩道기반으로 淸淨依 = 79
• 2) 相·見등의 2識에 의한 染淨依해석 = 90
• 2. 아뢰야식 개념의 染淨依經證 = 97
• 1) 아뢰야식의 염정의 經證게송 = 102
• 2) 아뢰야식 체성의 無覆無記性 = 114
• 3. 아뢰야식 명의의 藏識경증 = 121
• 1) 아뢰야식의 명의 경증의 게송 = 121
• 2) 藏識으로서 阿賴耶三藏義성립 = 124
• 4. 아뢰야식의 種子依와 染淨依대비 = 132
• Ⅳ. 阿賴耶識思想의 敎理的전개 = 137
• 1. 아뢰야식의 교리적 ‘六理’ 구성 = 138
• 2. 六理에 의한 아뢰야식 교리의 전개 = 141
• 1) 貪등의 ‘煩惱’ 잡염법의 성립 = 141
• 2) 일체 行의 ‘業’ 잡염법의 生起識 = 146
• 3) 業異熟의 ‘生’ 잡염법의 相續識 = 149
• 4) 世間淸淨法生起時所依識· = 170
• 5) 出世間淸淨法現起의 對治識 = 178
• 6) 滅盡定에서의 아뢰야식의 존재 = 185
• 3. 아뢰야식 體性에 의한 轉依성립 = 196
• 4. 아뢰야식 사상의 八證과 六理의 대비 = 200
• Ⅴ. 眞實義의 異門으로 阿賴耶識전개 = 205
• 1. 異門의 用例및 思想的根據 = 206
• 1) 이문의 語源的意味및 用例 = 206
• 2) 眞實義의 異門으로 敎法전개 = 212
• 2. 異門敎說의 大乘法眞實義전개 = 218
• 3. 眞實義異門으로 菩薩道전개 = 223
• 1) 眞實義의 異門緣起卽空性 = 223
• 2) 菩薩道의 基盤으로서 眞實義 = 226
• 4. 阿賴耶識으로 異門眞實義전개 = 229
• 1) 虛妄分別과 아뢰야식의 異門관계 = 229
• 2) 진실의 이문으로 3性의 言說相전개 = 240
• 3) 진실의 이문으로 阿賴耶識의 전개 = 244
• Ⅵ. 阿賴耶識에 의한 總法唯識觀전개 = 251
• 1. 大乘菩薩道의 總法唯識觀 = 252
• 1) 총법유식관에서의 總法개념 = 252
• 2) 유가행파의 菩薩道總法唯識觀 = 258
• 2. 聞熏習과 阿賴耶識對治의 菩薩道 = 265
• 3. 阿賴耶識과 意言에 의한 唯識觀 = 274
• 1) 意言과 4尋思및 4如實遍知 = 275
• 2) 아뢰야식과 의언의 虛妄分別 = 285
• 3) 아뢰야식과 의언 단멸의 수행도 = 293
• 4. 阿賴耶識과 意言과의 5瑜伽地 = 299
• 1) 유식 경론에서의 5瑜伽地의미 = 299
• 2) 아뢰야식과 의언에 의한 5유가지 = 308
• 5. 아뢰야식 체성의 轉識得智의 기반 = 320
• 6. 阿賴耶識世界의 無住處涅槃界 = 327
• 1) 아뢰야식의 체성과 무주처열반 = 327
• 2) 無覆無記性의 무주처열반계 = 332
• Ⅶ. 結論 = 339
• <略號> = 349
• <참고 문헌> = 351
• <ABSTRACT> = 363