『능가경』의 여래장설

Abstract

Laṅkāvatārasūtra (LAS) combines tathāgatagarbha with ālayavijñāna in the expression of ‘tathāgatagarbha which is called ālayavijñāna’, ‘ālayavijñāna which is called tathāgatagarbha’, ‘tathāgatagarbhālayavijñāna’. In this paper, I examined the theory of LAS based on the kṣaṇikaparivarta contained within LAS in which these expressions appear. First, by analyzing the meaning of the expression ‘tathāgatagarbha which is called ālayavijñāna’, I examined the existing theory that tathāgatagarbha is identified with ālayavijñāna in LAS. And based on the fact that it is the tathāgatagarbha infused by prapañcavāsanā that is called the ālayavijñāna, rather than the tathāgatagarbha itself, I deduced that LAS doesn’t identify tathāgatagarbha with ālayavijñāna. Next, I argued that tathāgatagarbha is anāsravavāsanā, which exists in the ālayavijñāna. The reason for this is that, first, the tathāgatagarbha that is infused by prapañcavāsanā consists of anāsravavāsanā and pravṛttivijñānavāsanā. Among them, prapañcavāsanā corresponds to pravṛttivijñānavāsanā and tathāgatagarbha corresponds to anāsravavāsanā. Second, the anāsravavāsanā is recognized as asaṃskṛta in LAS. Third, Bodhiruci translates the asaṃskṛta, which refers to anāsravavāsanā, into 真如如來藏. Finally, I argued that tathāgatagarbha is accepted to resolve the contradiction of ālayavijñāna as the agent of saṃsāra in LAS. To be the agent of saṃsāra, one must not be momentary. But ālayavijñāna is momentary in the system of Vijñānavādin. In LAS, ‘tathāgatagarbha which is called ālayavijñāna’ is the agent of saṃsāra. And at the time tathāgatagarbha is used as a continuity which is essential to the agent of saṃsāra. From this, it is revealed that LAS accepted the tathāgatagarbha to resolve the contradiction of ālayavijñāna as the agent of saṃsāra.