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이종철(Lee Jong-Cheol),우제선, 박인성 불교학연구회 2000 불교학연구 Vol.1 No.-
In this article, I would like to point out the fact that Vasubandhu not only approached dependent origination from an ontological perspective, but that he also put great importance on its epistemological dimension having to do with the phenomenology of mind and consciousness, taking care to focus in on how the theory may be applied to the arising of consciousness. This article, keeping in mind the above problematik deals with the unfolding of Vasubandhu"s thought in the process of moving from the Abhidharmako?a to the Vy?khy?yukti. This represents an attempt to reconstruct an integral basis for Vasubandhu"s discussion of the process of co-arising consciousness and his theory of epistemology, stretching from the time he wrote the Abhidharmako?a all the way down to his later Yog?c?ra-vij??nav?da inclination period.<BR> Through various debates with Indian schools such as the S?mkhya, the Vai?e?ika, and the Vaiy?kara?a, we can see that Vasubandhu rejects any belief in the existence of an actual self conceived as the "subject responsible for action" or as the "subject of cognition". According to the basic tenets of Vasubandhu"s theory of consciousness - based on his view that a permanent real self does not exist (an?tman) - in the case of consciousness there does not exist any subject behind it that engages in acts of cognition. There can only be the workings of consciousness which arise constantly dependent on conditions.<BR> Focusing on the debates between Vasubandhu and Vaiy?kara?a, which are introduced in the Abhidharmako?a and the Vy?khy?yukti(Peking ed. 104b2-106b8), this article deals with the problems which were the object of their discussion. In the Appendix, I have enclosed a critical edition of extant Tibetan translations of the Vy?khy?yukti as they appear in the Peking, Derge, Narthang and Cone editions.
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