아려야식과 관련된 용어와 심식설로 보는 진제의 사유체계 -『섭대승론석』을 중심으로 (A study on the thought system of Paramartha with regard to his terms concerning alaya consciousness and his theory of consciousness: around his Chinese translation of the Commentary on the Mahayanasam)

서지정보

· 발행기관 : 한국중국학회
· 수록지 정보 : 중국학보 / 61호 / 489 ~ 508페이지
· 저자명 : 최은영

초록

This article purports to study the thought system of Paramartha, who transmitted for the first time the school of consciousness only to China, with regard to his Chinese terms concerning alaya consciousness and its related terms, and his theory of consciousness in his Chinese translation of the Commentary on the Mahayanasamgraha. This clarifies, through the Commentary on the Mahayanasamgraha, Paramartha's intention not to discriminate the terms of xin(心), yi(意), and shi(識) and not to discriminate clearly the terms of aliyashi(阿黎耶識) and atuonashi(阿陀那識). Therefore, it cannot be said that Paramartha commentated on the Commentary of the Mahayanasamgraha from the perspective of early school of consciousness only attempting only to establish aliyashi as its central concept. Commentating on the Commentary on the Mahayanasamgraha, Paramartha is seen to have attempted to understand xin(心), yi(意), and shi(識) comprehensively, without clear view yet concerning selecting unilaterally only one term among them, while his use of the term of benshi(本識) is seen to have been intentional.
While his concern about the theory of Tathagatagarbha Buddha-nature is nowadays being probed deeply with regard to his study on the school of consciousness only, there is hardly any evidence showing this concern of his in his translation of the Commentary on the Mahayanasamgraha. However, from the textual evidence discovered up to now, Paramartha is seen to have understood tathagatagarbha as the same state as alaya consciousness. In addition, using the term of amaluoshi(阿摩羅識) frequently in his translations apart from the term of aliyashi, Paramartha is regarded clearly, according to Woncheuk(圓測), as a scholar of consciousness only who asserts the ninth consciousness. Even though Paramartha did not assert the ninth consciousness directly, on the basis of the characteristics of his translations of related works, there can be no doubt about his role as a mediator for the connection among the school of consciousness only, the thought of tathagatagarbha, and the theory of Buddha-nature. His use of benshi(本識) or the first consciousness instead of aliyashi in his translations shows intentionally his attitude to expose the mixture or disarrangement in the use of the terms of xin(心), yi(意), and shi(識), which is seen to have caused various confusions and misunderstandings through later clarified different citations.

영어초록

This article purports to study the thought system of Paramartha, who transmitted for the first time the school of consciousness only to China, with regard to his Chinese terms concerning alaya consciousness and its related terms, and his theory of consciousness in his Chinese translation of the Commentary on the Mahayanasamgraha. This clarifies, through the Commentary on the Mahayanasamgraha, Paramartha's intention not to discriminate the terms of xin(心), yi(意), and shi(識) and not to discriminate clearly the terms of aliyashi(阿黎耶識) and atuonashi(阿陀那識). Therefore, it cannot be said that Paramartha commentated on the Commentary of the Mahayanasamgraha from the perspective of early school of consciousness only attempting only to establish aliyashi as its central concept. Commentating on the Commentary on the Mahayanasamgraha, Paramartha is seen to have attempted to understand xin(心), yi(意), and shi(識) comprehensively, without clear view yet concerning selecting unilaterally only one term among them, while his use of the term of benshi(本識) is seen to have been intentional.
While his concern about the theory of Tathagatagarbha Buddha-nature is nowadays being probed deeply with regard to his study on the school of consciousness only, there is hardly any evidence showing this concern of his in his translation of the Commentary on the Mahayanasamgraha. However, from the textual evidence discovered up to now, Paramartha is seen to have understood tathagatagarbha as the same state as alaya consciousness. In addition, using the term of amaluoshi(阿摩羅識) frequently in his translations apart from the term of aliyashi, Paramartha is regarded clearly, according to Woncheuk(圓測), as a scholar of consciousness only who asserts the ninth consciousness. Even though Paramartha did not assert the ninth consciousness directly, on the basis of the characteristics of his translations of related works, there can be no doubt about his role as a mediator for the connection among the school of consciousness only, the thought of tathagatagarbha, and the theory of Buddha-nature. His use of benshi(本識) or the first consciousness instead of aliyashi in his translations shows intentionally his attitude to expose the mixture or disarrangement in the use of the terms of xin(心), yi(意), and shi(識), which is seen to have caused various confusions and misunderstandings through later clarified different citations.

참고자료

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