만심(慢心, māna)의 의미에 관한 고찰

Abstract

The paper would be revealed the causes and meanings of māna and its types, focusing on Vasubandhu's Abhidharmakośabhāsyam and Triṃśikāvijñaptimātratāsiddhi. Moreover it would try to interpret the concept of māna through Abhidharmakośavyākhyā of Yaśomitra and through Sthiramati's Triṃśikāvijnaptibhāṣyam. the paper examines how to interpret māna from the perspective of consciousness-only in Yogācāra school. The cause of māna lies in the pride of being superior to others because of ātmamoha and ātmadṛṣṭi who knows the five appropriated aggregates (panca-upādāna-skandha) as his own. Vasubandhu and Sthiramati are classified into seven types of arrogance minds in the Abhidharmakośabhāsyam and the Triṃśikāvijnaptibhāṣyam, and they are classified into māna, atimāna, mānātimāna, asmimāna, abhimāna, ūnamāna, and mithyāmāna. It is also divided into nine categories, citing the passage of Abhidharmajñānaprasthāna in Abhidharmakośabhāsyam. In the Abhidharmakośabhāsyam, mind and mental factors are associated because of five samenesses or equivalences (samatā). Namely, equivalences with respect to sense faculty (āśraya) and to cognitive object (ālambana), to aspect for a mode of activity (ākāra), to time (kāla), to the number of real entities (dravya). But in the consciousness-only Yogācāra school, they say that mind and mental factors are associated because of four samenesses or equivalences(samatā). Namely, equivalences with respect to sense faculty(āśraya) and to cognitive object (ālambana), to time(kāla), to the number of real entities (dravya). Manas as mind and māna as mental factor are associated because of four samenesses or equivalences. Ālayavijñāna and manas-vijñāna can be seen as the same, but ālayavijñāna is believed to be characterized by storage and the manas-vijñāna is believed to be characterized by an obsession. For this reason, Manas as mind and māna as mental factor always correspond together. Manas as mind and māna as mental factor are created at the same time, and they always correspond together and disappear together in the end. In other words, Manas as mind and māna as mental factor that share the safety are disappear at the stage of Arhat, where their self-concept is broken and they have learned no-self. If māna disappears, mercy without you and me will appear and a world full of love will emerge.