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| 唯識 四分說의 고찰=A Study on the Seon & Construction of Temples in the ealry Chosun Dynasty | ||
| 作者 | 수산스님 (著)=황욱 (au.) |
|---|---|
| 出處題名 | 선학=禪學=Journal of Seon Studies |
| 卷期 | v.13 n.0 |
| 出版日期 | 2006.04.30 |
| 頁次 | 179 - 206 |
| 出版者 | 韓國禪學會 |
| 出版者網址 | http://www.seonstudy.org/seon/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대 강사 |
| 關鍵詞 | 견분; 상분; 유식무경; 색법; 심법; 심소법; Vijñapti-matra; ālaya-vijñāna; Nimitta; Attendant circumstances; discriminating such phenomena; mental phenomena; seeing shining; ālamba |
| 摘要 | [식을 떠나] 따로 실재하는 것이 있거니와, 이는 능변과 소변을 여읜다는 것을 어찌하여 허용하지 않는가라는 질문은식을 초월한 실재로서의 대상에게까지 식을 소급시키고 있다. 이 질문의 의도는 다름 아닌 식이 식 밖의 대상에 관련된 식이라면 대상은 애당초 식에서 독립된 것으로써 실재한다는 것을 반증하는 셈이 되므로 식의 외부에 실재하는 대상이 없다는 말은 오류임이 판명된다는 것이다. 따라서 여기에서 두 가지 문제를 분명히 해야 하는데, 하나는 ‘실재[實物]’에 관한 것이고 다른 하나는 ‘유식’에 관한 것이다. 위에서는 마음 밖의 실재가 망념에 의해 그릇되게 헤아리고 분별된 변계소집성에 불과한 것임을 살펴보았다. 견분․ 상분의 유위법은 식소변이 된다. 심소법은 심왕에 수반되며 심왕과 상응하는 법이다. 색법은 식이 변현한 것이다. 불상응 행법은 색법․심법․심소법 위에 거짓으로 분별하여 세운 것이다. 진여는 식의 체가 된다. 지금까지 살펴본 것처럼 우리의 정신생활 하나하나는 사분작용이 아닌 것이 없고 심지어 최초의 번뇌까지도 사분작용에 의하여 전개되고 있음을 알 수 있으며 아울러 불교의 심식사상에 있어서 사분설이 얼마나 중요한가를 확인할 수 있었다. Buddhist Vijñapti-matra[唯識] insists, from the point of view: There are not another rules except mind in the three world.[三界唯心 心外無別法], that all of the world phenomenon is only an image appe red for us with changing from our own ālaya-vijñāna[阿賴耶識]. From the Buddhist ontological point of view, none ontic existence is recognized. But there is only cre tion by karma's harmony and that is adopted in the viewpoint of epistemology too and they consider the cognition's subject or its grasping have no substantiality anywhere. In that case, the answer of how can exist the recognition is the concept of ‘Vijñāna[識]’ in Vijñapti-matra. In Vijñapti-matra, the recognition process of a subjective mental process to recognize objective objects explain with four functions theory; ‘mental phenomena[相分]’, as attendant circumstances[所緣] of subjects’ side through constant reflecting, ‘discriminating such phenomena[見分]’ as a main body’s side, ‘the power that discriminates[自證分]’ asa confirmation process of recognition process of ‘discriminating such phenomena[見分]’, and ‘the proof or assurance of that power[證自證分]’ as a meditation and consciousness process in the confirmation process of ‘the power that discriminates[自證分]’. This is phenomenaappe red with our mental process are just external objective objects and in this case the relationship between subjectivity and objectivity; as it is, this is an explanation about a cognized way of subject and object subjects. ‘Nimitta[相]’ is a meaning of attendant circumstances[所緣, ālambana] as just ‘condition’. ‘Attendant circumstances [所緣]’ boundary in front of the mind ālamba[能緣, the conditioning power in contrast with the conditioned] as it is, an image occurred between the essence of attendant circumstances[所緣] and the cognition of ālamba[能緣] is called ‘mental phenomena[相分, nimitta-bhāga]’ and this is a denoted word for just shown subject Being opposed to ‘mental phenomena[相分]’ means shown subjects, ‘discriminating such phenomena[見分, darśana-bhāga]’ means seeing things against ‘mental phenomena[相分]’; a main body of cognition. This means seeing shining[見照] ․ ālamba[能緣] and this tells what process ālamba[能緣] for the attendant circumstances’ boundary[所緣境]. In the mean time, ‘自’ of the power that discriminates[自證分] is ‘自用’; ‘discriminating such phenomena[見分]’ and is named as confirmed cognition its ‘discriminating such phenomena[見分]’ process. This is said that in ‘consideration of discriminating such phenomena[見分了別]’ this thinks to attendant circumstances[所緣] and processes ālamba[能緣] repe tedly. Additionally ‘證’ of ‘the proof or assurance of that power[證自證分]’ means ‘confirmation of cognition[證知]’ and ‘自證’ denotes above ‘the power that discriminates[自證分]’ as it is, it is named as the meaning to recognize the process of ‘the power that discriminates[自證分]’. In other word, ‘the proof or assurance of that power[證自證分]’ is a process to intend again the process of previous ‘the power that discriminates[自證分]’. Some cognition process occur from bīja[種子] in ālaya-vijñāna[阿賴耶識]. Such an cognition process; cognition itself is changed and divided that one is the cognition of subjectivity and the other is the cognition of objectivity and occurred concrete cognition process on the dualistic opposition. Especially we have to take notice of a fact that ‘mental phenomena[相分]’ also defined as the mind part alike non exi |
| 目次 | Ⅰ. 들어가는 말 207 Ⅱ. 사분의 개념 210 1. 식의 자기 이분화 ― 상분과 견분 217 2. 식의 자기인식과 확인 ― 자증분과 증자증분 219 Ⅲ. 여러 논사들의 心分說 224 1. 안혜의 일분설 226 2. 난타의 이분설 227 3. 진나의 삼분설 229 4. 호법의 사분설 230 Ⅳ. 사분과 식과의 상관관계 233 Ⅴ. 나가는 말 237 |
| ISSN | 15980588 (P) |
| 點閱次數 | 99 |
| 建檔日期 | 2022.03.19 |
| 更新日期 | 2022.03.19 |
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