유식 교체론과 수행론의 연속성- 원측의 교체론과 초기 유식 보살도를 중심으로 - = Continuity Between the Discours on the Nature of Buddha’s Words and the Path of Practice in Yogācāra: Centered on Discours on the Nature of Buddha’s Words as Systematized by Woncheuk and the The Bodhisattva Path of Early Yogācāra

다국어 초록 (Multilingual Abstract)

This study This paper analyzes how the Discours on the nature of Buddha’s words(敎體論) as presented in Woncheuk’s Haesimmilgyŏngso(Commentary on the Saṃdhinirmocana-sūtra) is understood within Yogācāra thought as a practical epistemic structure for the bodhisattva path. Focusing on the second and third of the Five Gateways of Emanation(五門出體)—namely, the Gateway of Resolving Appearances into Consciousness (攝相歸識門) and the Gateway of Following the Real through the Provisional(以假從實門)—this study examines the core framework of the Discours on the nature of Buddha’s words. Drawing on Cheng weishi lun for the second gateway and the Yogācārabhūmiśāstra, specifically the Tattvārtha-paṭala(Chapter on the Meaning of Ultimate Truth), for the third, it elucidates the interrelationship between Yogācāra's theory of language and the theory of self-nature(svabhāva). Through this lens, the non-dual logic is explored in which the existence of conceptually constructed nature (parikalpita-svabhāva) and the existence of inexpressible self-nature (nirabhilāpya- svabhāva) are both negated simultaneously. the Discours on the nature of Buddha’s words unfolds on an epistemological basis wherein conventional truth is constituted as a linguistically constructed order(vyavahāra). This indicates that Yogācāra’s distinctive linguistic world-conception—grounded in meditative experience—provides the operative foundation for the structure of the bodhisattva’s path of practice, as confirmed in the Tattvārtha-paṭala. Accordingly, the linguistic perspective embedded in Woncheuk’s interpretation of the Theory of Teaching-Substance, aimed at explicating the Buddha’s truth, implies a Yogācāra worldview rooted in praxis. This continuity between Woncheuk’s doctrinal model and early Yogācāra practice traditions reveals the enduring link between Chinese Faxiang scholasticism and the soteriological foundations of Indian Yogācāra.