『瑜伽師地論』 「攝決擇分」의 알라야식 還滅에 관한 연구 - 麁重 개념의 변화를 중심으로

Abstract

This paper explores the abandonment of the ālayavijñāna in the “Nivṛtti Portion” of the “Ālayavijñāna Treaties” in the Yogācārabhūmi, along with its interpretation from a Chinese commentary, A Summary Compendium of the Yogācārabhūmi (Yúqiéshīdìlùnlüèzuǎn, 瑜伽師地論略纂). That commentary is known as a work of Master Jī (基, 632–682 CE). Ālayavijñāna is said to be abandoned according to the Yogācārabhūmi. Whereas Jī regards it not as abandonment of ālayavijñāna itself but as abandonment of its Seeds (bījas). This article investigates the sharp contrast between the passage from the Yogācārabhūmi and its later explanation mainly on the bases of the arguments put forth in the Ālayavijñāna written by Lambert Schmithuasen in 1987. According to Schmithausen, ālayavijñāna was introduced to support the life of a practitioner in the nirodhasamāpatti. In the Nivṛtti Portion the ālayavijñāna is virtually the root of defilements (saṃkleśa) because of Badness (dauṣṭhulya). Through practice, ālayavijñāna will be abandoned and samsaric existence will cease. However this notion caused a serious problem. Arhat can not survive in the nirodhasamāpatti if his or her ālayavijñāna has been abandoned. This creates a paradox which jeopardizes the purpose of the introduction of the ālayavijñāna itself. Changing the concept of Badness, ālayavijñāna came to be understood to have two aspects. Firstly, the bad aspect is related to the Seeds of all defilements. This aspect can be exterminated through practice. Secondly, the neutral part survives to guarantee life even in deep meditation. This change of the concept of the ālayavijñāna entailed profound influences on the later Yogācāra thoughts and practices in India as well as in East Asia. Ji's commentary can be understood to be based on the later concept of the ālayavijñāna and to represent the profound influences on later Yogācāra tradition.