地･攝論學派의 교섭과 心識說의 錯綜 -『大乘四論玄義記』의 地･攝論學派 인식과 관련하여-

Abstract

Dasheng-silun-xuanyiji (大乘四論玄義記, Records of Profound Meaning of the Great Vehicle’s Four Treatises) criticizes both the Di-lun(地論) school and the She-lun(攝論) school as being the same school based on its Chapter of Meaning of Buddha Nature(佛性義). I examine the connections and interchanges between the Di-lun school and the She-lun school in the late sixth century, and explicate their fresh mixed theories on the Consciousness of Mind. The theory of Buddha nature which was developed by Daosheng(道生, ?~434) is located in the main stream of Buddhism in the Northern and Southern Dynasties(南北朝時 代). From this situation, it is natural that the theory of the Consciousness of Mind, or Consciousness-Only Thought, which had been introduced to China twice in the sixth century, was understood as a mixture with the theory of Buddha nature. This fact was reason why Dasheng-silunxuanyiji and Dasheng-xuanlun (大乘玄論, Treatise on Great Vehicle’s Profoundness) of the San-lun(三論) school took both the Di-lun school and the She-lun school’s theories of the Consciousness of Mind as the problem of the Buddha nature, and explored their meaning in its Chapter of Meaning of Buddha Nature. While Dasheng-silun-xuanyiji’s critique on the Di-lun school overlaps much with those of Dasheng-xuanlun , the former mentions the She-lun school all together and criticizes it from the viewpoint of being the same school. But it doesn’ t make sense because the two schools have different ideas. I assume that the She-lun school referred to by Dashengsilun- xuanyiji was not the same as the school of former times, and traced its beginning to transform. I conclude that the She-lun school didn’t just interchange its theory of the Consciousness of Mind with the Northern Sect of the Di-lun school, as many people explain, but also connects it with the Southern Sect. We can see that the Shelun school’s theory was mixed with the Northern Sect of the Di-lun school by the Di-lun master Huiyuan(慧遠, 523~592) at Jingying-si(淨影寺) The temple belonged to the Southern Sect, and that the She-lun school which was described as the school of asserting the Ninth Consciousness of Amala Vijñāna, in Dasheng-silun-xuanyiji , was the She-lun school transformed. Also, the Di-lun school and the She-lun school didn’t have major differences with each other, for Dashengsilun- xuanyiji took and criticized them as the same school. I also conclude that the Di-lun school’s interchanges with the She-lun school brought out from the Di-lun master Huiyuan’s reorganization of the theory of the Consciousness of Mind through his mixing of the Eight-fold Consciousness of Mind preached in Shedasheng-lun (攝大乘論, Treatise on Putting Great Vehicle’s Teaching Altogether) with the Gate of Rising and Ceasing in the Qixin-lun (起信論, Treatise on Awakening Faith). These fresh mixed interpretations are part of the Chinese transformation of Buddhism, and, more importantly, face a new development of Indian Buddhism by Chinese wide understanding.