마음과 자연환경과의 관계 -『유가사지론』종자설 중심으로-

Abstract

The main theme of this paper is the problem of the bhājanaloka(器世間) which is united with the ālayavijñāna. From the concept of upādi having been established in the Sandhinirmocanasūtra, the upādi of ālayavijñāna have been known as satindriyakāya(有根身), nāman(名言), the bhājanaloka. satindriyakāya is ātma-bīja(自種子) made by itself, nāman is the dharma of prapañca(戱論) made by the differentiation to the object, and the bhājanaloka is all thing of the object world including the natural environment and universe. In Abhidharma buddhism, the bhājanaloka is set limits to kāma-dhātu(欲界), and understood through the concept of time, but, in Vijñāptimātra thought, the bhājanaloka have been understood in the view point of the phenomenon of the mind. The Yogācārabhūmi explains about20 kinds of the bhājanaloka. In this paper, we will observe that the Yogācārabhūmi explains on the appearance and disappearance of the bhājanaloka not only in the point of time which is same with the point of Abhidhrma buddhism, but also in the point of the relation with prapañca of grāhya-dharma(所取法) which we can say as the objectivity of object. The Yogācārabhūmi also explains on the bhājanaloka as the appearances of ālambana of outer conditions(外緣) which are mutually connected with ātma-bīja of inner conditions(內緣), and in the relation with lakṣaṇa-bandha(相縛) which is made by an outer perimeter in the ālayavijñāna. Amomg the 22 kinds of the bhājanaloka theories explained in the Yogācārabhūmi, the one which explains on the unite with the ālayavijñāna is bīja-āśraya(種子依) of pañca-vijñāna-kāya-saṃprayuktā-bhūmi(五識身相應地) in Bahubhumika(本地分), and the part of outer ālambana(所緣) in the saṃkleśa-nivṛtti-laṣaṇa(雜染還滅相) of pañca-vijñāna-kāya-saṃprayuktā-bhūmi namas-bhūmi(五識身相應地意地) in Viniścayasaṃgrahaṇī(攝決擇分). Here, the Yogācārabhūmi explains that the appearance of the bhājanaloka is dependent on devide, and it never stop at any time because it holds the ālayavijñāna by the condition of inner ātma-bīja, and it is similar that when a lamp starts to fire, there is the exposing of the light from holding a lamp wick. Such a interconnectivity between the ātma-bīja of inner conditions and the bhājanaloka of outer conditions is similar to the bhājanaloka-bīja theory in the Mahāyānasaṃgraha, and to the concept of the sthāna-vijñaptika(處了) in the Triṃśika Vijñaptimātratāsiddhi, and it is related with the theory of The commentary on Triṃśika Vijñaptimātratāsiddhi compiled by Hsuan-tsang(成唯識論) that inner consciousness changes along with outer appearance, so makes the concept of the subject-object.