원효의 심식관 연구 - 『대승기신론소, 별기』를 중심으로 - = A study of Wonhyo's theory of citta-vijnana

다국어 초록 (Multilingual Abstract)

‘The theory of Citta-Vijnana from ‘The awakening of faith in the Mahayana, Dachenggixinlun，establishes ‘Alaya-Vijnana’ as the principal agent for not being inherited or isolated one’s heart and explains it in terms of the harmony of both true heart and untruth heart. The reason for these two meanings are focused on one heart is that ‘Alaya-Vijnana’, the main agent of our body and mind continues its life in the united consciousness of ‘Birth and Death’ and ‘Neither Birth nor Death’ even though the immortal ‘Neither birth nor death Vijnana’ has a mortal life caused by the agony from being nameless, covered with Klesa. iAlaya-Vijnana，explains the gradual contamination caused by the mind of arising and ceasing, for three fine states and six rough states； the interpretations really vary in each exegetist’s views about it. The reason for these various interpretations from exegetists could be seen as different opinions about the acceptance of ‘The study of Yogacara’. WonHyo has faithfully annotated ‘The theory of Citta-Vijnana from ‘The awakening of faith in the Mahayana, Dachenggixinlun’ in relation to various other Sutras, focusing on dynamics developing ideas about 'Mind the gate of Birth and Death’ in terms of the work of ‘Arlaya-Vijnana’ as well as suggesting his own creative way of complying ‘Citta-Vijnana’. These are all about three fine states of ‘Alaya- Vijnana’, the dependent arising of The Seventh Manas Vijnana’ and the relevance between the ‘Sixth Vijnana’ and ‘The Five Groups’. WonHyo’s The Theory of Three Fine States of ‘Alaya-Vijnana’ places ‘Vijnana of three fine states’ which includes ‘Fundamental’， ‘Subject Consciousness for seeing outward objects’ and ‘Objective perception of the external world’ over ‘Alaya-Vijnana’，the essential Vijnana. Also, he placed spatial shape among ‘Vijnana’ of ‘Vijnana of six rough states’ on ‘The Seventh Manas Vijnana，. This ‘Vijnana’ explains that ‘ Alaya-Vijnana’ shall be the self and distinguishes itself as well, He established his own unique theory regarding setting the target of dependent mind arising of ‘The Seventh Manas Vijnana’ including both The Eighth Alaya-Vijnana’ and conscious causes for that dependent mind arising. He obviously sees ‘The Vijnana of three fine states’ as realistic ‘Alaya-Vijnana’ not potencial Vijnan Also, he explains ‘Theory of Five Groups’ in relation to Six consciousness; six kinds of perceiving action-Vijnanas of eyes, nose, ears, tongue, body and consciousness; and described it in terms of its occurrence orders; Vijnana, Although Vedna, Sanjna, Samskara; focusing on features for each placement in orders.