有外境論者와 唯識論者의 對論_唯識二十論(viMzatikA)의 이해를 위하여

Abstract

This paper is an attempt to understand the Vasubandhu's Viṃśatikā-vijñapti-mātratā-siddhi the contents of which is the argument between the Bāhyārthavādin and the Vijñapti-mātravādin. The Bāhyārthavādin represented by the Sarvāstika and Sautrāntika school maintains that the external objects exist separated from the knowing subjects or consciousness(vijñāna). On the other hand, Vijñānavādin supports the view that all the things(artha) within the sphere of tridhātu(traidhātuka) are only the representation of consciousness(vijñapti-mātra) on account of the false appearance(pratibhāsa) of the non-existent objects. The Vijñānavādin is obliged to answer the questions and objections challenged by the Bāhyārthavādin on the various subjects which are traditionally known as the nine difficulties and the Vijñānavādin interprets and explains those questions from the standpoint of vijñānavāda. The meaning of the word 'vijñapti-mātra' has been interpreted by many scholars as the 'Mind-only' or 'Consciousness-only' in the sense of that the Mind(citta) or Conscioussness(Vijñāna) is the only Reality. Accordingly they have denominated the Vijñānavāda Monistic Idealism, Subjective Idealism, Absolute Idealism, Mind-only school or Consciousness-only school and so on. In this paper I pointed out the mistake of such an interpretation. The vijñapti-mātra is the not unconditional and unqualified assertion that the mind is the only Reality. The vijñapti-mātra is a predicative word the grammatical subject of which is the 'traidhātuka', i.e. the saṃsāric realm which is dominated and contaminated by nescience(avidyā), latent karmin force(vāsanā) and passions(kleśa). It is worth to be noted that the 'traidhātuka' which is only the representation of consciousness, is often compared figuratively to dream-experiences. The text proclaims clearly and definitely that the vijñapti-mātra is not the object of logic(tarka-aviṣaya) but the cognitive sphere of the Buddhas(Buddhagocara). As the object of logical discourse, vijñapti-mātra seems to be a form of idealism, but it is only a beginning step and a lower dimention in the full meaning of the vijñapti-mātra. The real intention and final aim of the 'vijñapti-mātra' is to go beyond the duality of external objects(grāhya) and knowing subjects(grāhaka), and realise the ultimate reality, value and truth i.e. Tathatā which transcends both realism and idealism. A mountain seen by nescient human beings is only a representation of their consciousness(vijñapti-mātra) so it is negated not being a mountain. However that is not the full story. When the conceptual construction(vikalpa) of consciousness disappears and vijñāna is transformed to jñāna the mountain as it is, i.e. the tathatā of the mountain is seen. A mountain is a mountain only.