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‘唯識性’ (vijñaptimātratā) 개념의 유래에 대한 최근의 논의의 검토 -- 슈미트하우젠과 브롱코스트의 논의를 중심으로=Recent Discussions on the Origin of the Concept of Vijñaptimātratā |
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| Author |
안성두 (著)=Ahn, Sung-doo (au.)
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| Source |
불교연구=佛教研究=Bulgyo-Yongu
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| Volume | v.20 n.0 |
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| Date | 2004.02.24 |
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| Pages | 159 - 181 |
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| Publisher | 韓國佛教研究院 |
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| Publisher Url |
http://kibs.or.kr/xe/
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| Location | Korea [韓國] |
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| Content type | 期刊論文=Journal Article |
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| Language | 韓文=Korean |
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| Note | 저자정보: 금강대학교 국제불교문화연구소 전임연구원 |
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| Abstract | The concept of Vijñaptimātratā has played a central role in the Yogācāra-Vijñānavāda school of Mahāyāna Buddhism. According to its theme the world out there is nothing but the product of mind, and the mind itself, as being contrasted with the outer world, does not exist in its own right.
On the historical origin of his theory it has been in recent days discussed among the scholars, who could be grouped in two parties. The one party argues that the origin of the concept of Vijñaptimātratā can be traced back into the meditative practices, whereas the other tries to show its purely theoretical nature. In discussing these positions, the present paper focuses mainly on the arguments of the two leading scholars, namely of L. Schmithausen as being representative of the first position, and J. Bronkhorst as being representative of the latter.
After describing their relative positions, I try to show the plausibility of Schmithausen's theory by suggesting some relevant passages, which come under the context of four Nirvedhabhāgīyāni stage. This stage is historically connected with the stage, on which the Vijñaptimātratā is realized. The most notable one is the passage of the Śrāvakabhūmi, which runs: samasamālambyālambakaṃ jñānam. This expression can no doubt be regarded as a forerunner of the concept of Vijñaptimātratā. I have further searched in the so called "Dhyāna-sūtra"(禪經) the clue, which could combine such ideas with the meditative experience. In this regard the passage of Saṅgharakṣa's Yogācārabhūmi (『修行道地經』) has to be examined in a new light. The crucial passage runs: 因其專精而心想一 ... 心無所想 而作觀察 前意後意 未曾錯亂. In this paper, I try to convince my interpretation. However it may be, this sentence can be regarded as a forerunner of the just mentioned passage of Śrāvakabhūmi. If it be so, then the argument of Schmithausen, that the Vijñaptimātratā is drived from the meditative experience, could have more firm base than that of Bronkhorst. |
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| Table of contents | 1. 들어가는 말 160
2. 唯識性(vijñaptimātratā)의 정의와 『해심밀경』 161
1) 유식성 개념의 유래에 대한 슈미트하우젠의 설명 161
2) 유식성 개념의 유래에 대한 브롱코스트의 설명 165
3. ｢성문지｣와 <선경>에 나타난 유식관의 단초. 171
1) ｢성문지｣에 있어 <능연소연평등평등>. 172
2) <능연소연평등평등> 개념의 유래와 『修行道地經』 173
4. 맺는 말 177 |
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| ISSN | 12253154 (P) |
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| Hits | 140 |
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| Created date | 2022.02.10 |
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| Modified date | 2022.02.19 |
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