『大乘起信論』의 不生不滅觀 연구 = (A) study on the unborn and imperishable in the 『Awaking of faith in mahayana buddhism』

다국어 초록 (Multilingual Abstract)

The most classical treatment of faith in Mahayana Buddhism is the Ta-ch'eng ch'i-hsin lun, or Treatise on Awaking Mahayana Faith.
The revelation of the true meaning of the principle of Mahayana can be achieved by untolding the doctrine that the principle of one Mind in terms of the Absolute(tathata : suchness), and the other, is the aspect of Mind in terms of phenomeana (samsara ; birth and death). Each of these two aspects embraces all states of existence. Why? Because these two aspect are mutually inclusive. If contains in itself, both and Absolute and the phenomenal order at once. Suchness is called the essential nature of the Mind is unborn and is imperishable.
Suchness has two aspects if predicated in words. One is that it is truly empty(sunya), for this aspect can in the final sense,, reveal what is real. The other is that it is truly nonempty(a-sunya), for its essence itself is endowed with undefiled and excellent qualities.
The Mind as phenomeana(samsara) is grounded on the Tatha gata-garbha.. This consciouness has two aspects which embrace all states of existence and create all state of existence. They are the aspect of enlightenment, and the aspect of nonenlightenment.
The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one without any second the absolute aspect of the world of Reality(dharmadhatu) is none other than the undifferentiated Dharmakaya, the "Essence-body" of the Tathagata. Since the essence of Mind is grounded on the Dharmakaya, It is to be called the original enlightenment. Because of not truly realizing oneness with Suchness, there emerges an unenlightened mind and, consequently its thoughts. These thought do not have any validity to be substantiated, therefore, they are not independent of the original enlightenment. If should be understood that ignorance is able to produce all types of defiled states all defiied states are aspect of nonenlightenment.
Enlightenment and nonenlightenment are aspect of the same essence, suchness. For this reason, if is said in a sutra that all sentient beings intrinsically abide in eternity and are entered in to nirvana..
The stste enlightenment is not something that is to acquited by practice or to be created.
The essence of suchness is, from the beginningless beginning, endoued with the perfect state of purity. It is provided with suprarational functions and the nature of manifesting itself.
The essence of suchness knows no increase or decrease in the beginning nor will it cease to beat the end of time, if is eternal through and through.
From the beginning, suchness in its nature is fully provided with all execllent qualities, namely it is endowed with the light of great wisdom, the qualities of illuminating the entire universe, of true congnition and mind pure in its self-nature, of eternity bliss, self, and purily, of refreshing coolness, in mutability and freedome. Since it is endowed completely with all these, and is not lacking anything, it is called the Tathagata-gata.
The Buddha-Tathagatas, while in the stages of budhisattvahood exercised great compassion, practiced paramitas, and accepted and transformed sentient beings. Because they truly knew that all sentient beings and they themselves were identical in suchness and that there could be no distinction between them.
The Buddha-Tathagatas are no other than Dharmakaya itself, and the embodiment of wisdom. They belong to the realm of absolute truth, which transcends the world where the relative truth operates.

목차 (Table of Contents)

• 目次
• 1. 序論 = 1
• 2. 大乘佛敎의 不生不滅觀의 사상적 전개 = 5
• 1) 中觀思想의 不生不滅觀 = 5
• 2) 如來藏의 不生不滅觀 = 10
• 3) 唯識의 不生不滅觀 = 15
• 3. 不生不滅의 生滅相 = 22
• 1) 阿梨耶識 = 22
• 2) 不覺 = 34
• 3) 熏習 = 43
• (1) 染法熏習 = 48
• (2) 淨法熏習 = 51
• 4. 不生不滅의 心源 = 56
• 1) 一心二門 = 56
• 2) 木覺 = 70
• 3) 三大 = 76
• 5. 不生不滅의 방법론 = 84
• 1) 止觀 = 84
• 2) 念佛 = 93
• 結論 = 102
• 參考文獻 = 106
• ABSTRACT = 111