http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
임승택 동국대학교 불교대학 1998 東國思想 Vol.29 No.-
In Buddhist scriptures, the concept of a ̄ka ̄ra has a various meanings and terminological applications. Many Buddhist and non-Buddhist schools in Indian philosophy disagreed with each other on the interpretation of this term. I would like to briefly classify a ̄ka ̄ra's meanings into three types in accordance with different points of view. This may exhibit the concept of a ̄ka ̄ra more clearly and concretely. These three types of a ̄ka ̄ra which I classified are 'a ̄ka ̄ra as the shape of things in the outside world', 'a ̄ka ̄ra as the image of objects which brings about recognition', and 'a ̄ka ̄ra as the mode of activity of consciousness'. 'Aa ̄ka ̄ra as the shape of things' means the usual figure of things which exists in the outside world. 'A ̄ka ̄ra as the image of objects' means the impress of things appearing in the sphere of consciousness. This terminological example of a ̄ka ̄ra is generally connected with theories of epistemology. Lastly, 'a ̄ka ̄ra as the mode of activity of consciousness' means the function of distinction of consciousness, which comprehends objects distinguished in the mind. In this case, the terminology of a ̄ka ̄ra is related to the theory of the Vijn~a ̄navadin in Buddhist schools. From the standpoint of the Sa ̄ka ̄ravijn~a ̄navadin, a ̄ka ̄ra is just an image which excludes estimation and this view depends on the theory that the image of objects is intuited in the sphere of consciousness. But the Nira ̄ka ̄ravijn~a ̄ka ̄navadin maintain that a ̄ka ̄ra is the movement of consciousness and the by-product of ideas. Therefore I conclude that the Sa ̄ka ̄ravijn~a ̄navadin accept the meaning of a ̄ka ̄ra as a material which brings about recognition, and the Nira ̄ka ̄ravijna ̄navadin understand the terminology of a ̄ka ̄ra as the mode of activity of consciousness. In this treatise I assert that the concept of a ̄ka ̄ra adopted in both Vijn~anavadin is different. So their difference of opinion arises from the interpretation of a ̄ka ̄ra, not from existence or nonexistence of a ̄ka ̄ra. As a result, these two schools are not directly antagonistic to each other. Hence there is a possibility of compromise. However, I think that the process of historical development of the Sa ̄ka ̄ravijn~anavadin and the Nira ̄ka ̄ravijn~a ̄navadin has not yet been investigated sufficiently on the basis of literature. But this study will still be of value in understanding the theory of the Sa ̄ka ̄ravijn~a ̄navadin and the Nira ̄ka ̄ravijn~a ̄navadin in general.