『中邊分別論』의 空思想에 관한 硏究 = (A) study on the sunya thought of 『Madhyanta-vibhaga』
저자
발행사항
서울 : 東國大學校 大學院, 2000
학위논문사항
학위논문(석사)-- 동국대학교 대학원: 불교학과 2001. 2
발행연도
2000
작성언어
한국어
주제어
KDC
223.86 판사항(4)
발행국(도시)
서울
형태사항
ⅱ, 106p. : 삽도 ; 26cm.
일반주기명
곽진희의 법명은 희경임
참고문헌: p. 98-101
소장기관
Vijnapti-matrata (Consciousness-only) as well as Madlhyamica is one of theories and thoughts that constitute the basis of Mahayana Buddhism. It is well known that Madlhyamica is centered in the theory of sunya (emptiness) and actively emphasizes it. Yet, Vijnapti-matrata, generally speaking, is the theory of wei-hsin (唯心) which is centered on vijnana (consciousness), so it is sometimes considered as theory against sunya. However, strictly speaking, Buddhist theories cannot exist without the explanation of sunya. Vijnapti-matrata, therefore, would have been an incomplete theory without the teaching of sunya. In particular, the early Vijnapti-matrata expressed the thorough thought of sunya, Ching-shin chu-min ("Object and consciousness are both denied"), which advocated that 'non-existence of artha (object) was that of vijnana (consciousness)'. Among the books of the early Vijnapti-matrata, the Madhyanta-vibhaga (Analysis of the Middle and the Extremes) is representative one that interprets sunya-svabhava (emptiness of inherent nature) according to Yogacara. In the Madhyamaka-sastra, Nagarjuna mentioned that sunya had the same meaning as the middle way. Also, this text made clear that its discussion itself was conducted to reveal the middle way. In this process, while consciousness was transformed, the following were made clear; the illusory aspect of all existences, the reason why all beings were void, and the meaning of reality unveiled by the theory of 'the three natures'. Then, there was revealed Yogacara that was established based on them. All these were consistent through the middle way. As for the Madhyanta-vibhaga, its starting point is the existence of illusory discrimination, which acts continuously and discriminates the reality mistakenly. The aspect of illusory discrimination is manifested into four kinds of consciousness; artha (object), sattava (Sentient being), atman (Self), and vijnapti (consciousness). Illusory discrimination is the realistic mind of mistakenly classifying things into the cognizing subject and the cognized object by four kinds of consciousness. However, the real aspect of illusory discrimination exists based on emptiness and non-being. Thus, due to them, illusory discrimination is possible. In other words, the real aspect of illusory discrimination made clear the undetachable relation between illusory discrimination and sunya-svabhava: sunya-svabhava is inside illusory discrimination, and vice versa. Illusory discrimination indicates our real world, and sunya-svabhava means that of pure enlightenment. The special focus of this Madhyanta-vibhaga is on the transformation of the world of illusory discrimination into that of pure sunya-svabhava. In Vijnapti-matrata, this transformation is called asraya-paravartti (轉依 conversion). According to the Madhyanta-vibhaga, this whole transforming process is explained by the three natures, which are the ultimate reality regarding all the universal phenomena. The three natures are parikalpitah-svabhava, paratantra-svabhava, and parinispanna-svabhava. Parikalpitah-svabhava is the nature of existence that is manifested into one of four kinds of consciousness including artha and that is discriminated into the cognizing subject or the cognized object. Four kinds of manifest consciousness originally are not svabhava (self-nature), but average men attach to them and falsely consider them to be real. So, this is why it is termed parikalpitah-svabhava (false existence). Paratantra-svabhava refers to illusory discrimination. Also, it means alayavijnana (store consciousness), which is a manifester of all the phenomena. It is called paratantra-svabhava (provisional existence) because it arises from causes and conditions. Also, paratantra-svabhava is interpreted as one that includes the meaning of the appearance of things in their manifest aspect emerging from seeds. This pratitya-samutpada's relation of seed perfumation can be the base both of parikalpitah-svabhava as defiled continuous pratitya-samutpada and of parinispanna-svabhava as pure nirvana's pratitya-samutpada. Here lies the importance of paratantra-svabhava. Parinispanna-svabhava is that the distinction between the cognizing subject and cognized object in illusory discrimination (paratantra-svabhava) becomes 'non-being'. By non-being of two kinds of clinging, the world of pure sunya-svabhava appears, which is harmoniously achieved through non-variation and non-falls. This is why parinispanna-svabhava was termed to refer to 'the perfectly accomplished nature of reality'. Through the theory of the three natures, Vijnapti-matrata develops its thought of sunya based on the interrelation between consciousness and object, and its consciousness theory as well. The conversion of the world of parikalpitah-svabhava into that of parinispanna-svabhava is made possible by the transformation of paratantra-svabhava. And through this transformation, mukta (liberation) is achievable and sunya-svabhava is manifested. Then, what is sunya-svabhava? It can be explained by Ching-shin chu-min, which means non-existence of consciousness derived from that of object manifested through discrimination between the cognizing subject and cognized object. Four kinds of consciousness-also called all dharmas-including artha are just four different manifestations of discriminated and scattered alayavijnana, also termed mula-vijnana (base consciousness), according to the causes and conditions of seeds. Therefore, these do not exist as object. Bhranti-vijnana (false consciousness) itself, yet, still exists for manifestation and discrimination: what this means is Vijnapti-matrata without existence of object. However, in truth, object is manifested and discriminated through consciousness. Thus, as long as consciousness is the essence of object, non-existence of object means that of consciousness. Therefore, thanks to non-being of four kinds of object including artha, the manifester itself, bhranti-vijnana or mula-vijnana, does not exist. In this context, sunya-svabhava is the state that illusory discrimination is no longer related to the cognizing subject and cognized object; this shows sunya-svabhava's characteristic of Ching-shin chu-min ("Object and consciousness are both denied") as nirvana's pratitya-samutpada. Vijnapti-matrata not only explains sunya-svabhava according to the interrelation between object and consciousness, but also thinks much of the functions of posteriori wisdom gained through the manifestation of sunya-svabhava. Likewise, by studying the Madhyanta-vibhaga (Analysis of the Middle and the Extremes), it is learned that Vijnapti-Matrata was based on the theory of consciousness and was systematized by connecting the theory of consciousness to that of the three natures. In this way, established was the complete teaching of Vijnapti-Matrata, where consciousness coexists with sunya-svabhava.
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