초기화엄교학에 미친 유식사상의 영향‒ 心識說의 전개와 性起說의 형성을 중심으로 ‒

Abstract

The theory of consciousness in the Dilun School centered on true consciousness, which is the eighth consciousness, or ālaya-vijñāna, because the theory of Buddha nature had been so widespread in East Asian Buddhism. Paramārtha’s theory of consciousness-only harmonized both ālaya-vijñāna and tathāgata-garbha. He suggested that ālaya-vijñāna is the combined consciousness of true and false, and amala-vijñāna is the true consciousness. Also, amala-vijñāna means tathatā or true nature, as in tathāgata-garbha’s last stage. Meanwhile, Xuanzang understood ālaya- vijñāna as false consciousness and denied the existence of amala-vijñāna. Zhiyan discussed tathāgatagarbha’s final stage, also known as tathāgata- dharmakāya, which is described as the “absence of self-nature in the highest meaning” (parinișpanna-niḥsvabhāvatā), which Paramārtha defined as “suchness.” This issue of grasping the meaning of tathāgata-garbha was the cause of arguments and various hermeneutical attempts in the Dilun School. Zhiyan proposed his “five teachings” as a new classification system for the early Huayan School. However, Zhiyan proposed the consciousnessonly doctrine of the special teaching of the unique vehicle, with “consciousnessonly as the object of understanding” and “consciousness- only as the object of practice.” This was based on the Dilun School and influenced by the Shelun School.