'唯識性' (vijnaptimatrata) 개념의 유래에 대한 최근의 논의의 검토 -슈미트하우젠과 브롱코스트의 논의를 중심으로-

• 영문명: Recent Discussions on the Origin of the Concept of Vijnaptimatrata
• 발행기관: 한국불교연구원
• 저자명: 안성두
• 간행물 정보: 『불교연구』불교연구 제20집, 159~181쪽, 전체 23쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2004.02.01

영문 초록

The concept of Vijnaptimatrata has played a central role in the Yogacara-Vijnanavada school of Mahyana 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 Vijnaptimatrata 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 Nirvedhabhagiyani stage. This stage is historically connected with the stage, on which the Vijnaptimatrata is realized. The most notable one is the passage of the Sravakabhumi, which runs: samasamalambyalambaka m jnanama This expression can no doubt be regarded as a forerunner of the concept of Vijnaptimatrata. I have further searched in the so called "Dhyana-sutra"(禪經) the clue, which could combine such ideas with the meditative experience. In this regard the passage of Sangharaksa's Yogacarabhumi (『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 Stravakabhumi. If it be so, then the argument of Schmithausen, that the Vijnaptimatrata is drived from the meditative experience, could have more firm base than that of Bronkhorst.

목차

1. 들어가는 말

2. '唯識性' (vijnaptimatrata)의 정의와『해심밀경』

3.『성문지』와 <선경>에 나타난 유식관의 단초

4. 맺는 말

Abstract