元曉의『判比量論』에서 ‘알라야識’의 의미

Abstract

In section 8 of <Panbiryangron>, Wonhyo argues that the self-authentication-part isn't necessary for the authentication, although it is included in mind(citta). His arguments are attended with examples of 'arising image of eyesight', 'three layers of hearing sense', and 'three layers of five senses', that may be the 'three subtle layers of ālaya-vijñāna' in <Commentary on the Awakening of Faith>, that are listed as karma-state, pravṛtti-state, and phenomenon-state. The three states also have a locus on ālaya-vijñāna. Therefore the next discussion in <Panbiryangron> is focused on ālaya-vijñāna . In section 9 he argues about the being of ālaya-vijñāna to persuade Hīnayāna. In <Mahāyānasaṃgrahahopanibandhana> Asvabhāva argues about the being of ālaya-vijñāna by means of āgama. To the contrary Wonhyo makes proof of the being of ālaya-vijñāna with the concept of 'three-six-doors'(18dhātu). In section 10 Wonhyo presents two opposit inferences. The one is the argument of Dharmalakśaṇa school, the other is the argument of Daśabhūmika school. The former think that ālaya-vijñāna is vijñāna, the latter insist that ālaya-vijñāna is Tathatā. Wonhyo makes solution. He says that ālaya-vijñāna has not āśraya-indriya but āśraya. The matter is the taking object. Āśraya has to make mind(citta) taking object. It is the condition of āśraya that has been suggested by Dharmapāla. That condition for ālaya-vijñāna is fulfilled with only 'three subtle ālaya-vijñāna' by Wonhyo. 'Three-layers of five senses' are interpreted as 'three subtle layers of ālaya-vijñāna'〔karma-state, pravṛtti-state, phenomenon-state〕. Then it is possible for ālaya-vijñāna to take its subtle object. Therefore Wonhyo's argument is valid, that ālaya-vijñāna has not āśraya-indriya but āśraya. Accepting Thoughts of Tathāgatagarbha, āśraya of ālaya-vijñāna is Ilshim(Eka-citta).