유가행파의 수행에서 意言의 역할과 의의

• 영문명: Manojalpa's role and meaning in the Spiritual Practice of the Yogacāravādins
• 발행기관: 보조사상연구원
• 저자명: 김성철(Kim Sung-Chul)
• 간행물 정보: 『보조사상』보조사상 제21집, 135~166쪽, 전체 32쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2004.02.01

영문 초록

In this article, I have tried to show that the manojalpa, the cardinal in the spiritual practice described at the Mahayanasamgraha, could be derived from the spiritual training method seen at the Samdhinirmocanasutra where a sutra itself becomes the object of the training. There could also be a close relationship between this sutra focused training method and the theory of mind-only (vijnaptimatrata) in the Samdhinirmocanasutra. First of all, I have explained the historical development of four paryesanas and four yathabhutaparijnanas which was originated from the Bodhisattvabhumi. In the text, there seems to have been no significant connection between both four paryesanas and four yathabhutaparijnanas, manojalpa concept and the mind-only theory. In fact, these terms were first explained in relation to the mind-only in the Mahayanasutralamkara, and then they were integrated into manojalpa concept in the Mahayanasamgraha. Secondly, I have traced manojalpa concept back to the Sravakabhumi and to the Mahayanasutralamkara. In the former, manojalpa concept appears in the definition of both vitarka and vicara, underlining its link to the spiritual practice described above. In the letter, the Mahayanasutralamkara, the three parts of manojalpa concept seem to show a critical connection to the spiritual training method within the mind-only system. Finally, I have clarified manojalpa's role and meaning in the spiritual practice of the Yogacaravadins. In the Sravakabhumi, the object-like images (pratibimba) visualized in meditation are constituted by a special kind of derivative matter (upadayarupa) and thus, there seems to be no spiritual practice based on the mind-only system. However, these images were in the Samdhinirmocanasutra for the first time considered as something produced from the mind itself without any rational argument presented. Why then are they considered to have produced from the mind itself? It might well be that the object of meditation was a sutra itself. In the Sravakabhumi, the object of meditation was the impureness etc., since the object was considered to have seen or heard by a meditator's own eyes or ears. Meditating images were thus regarded as a certain kind of derived matter. In the Samdhinirmocanasutra, however, the object of meditation is a sutra itself, that is to say, the verbal elements of the sutra. The images generated from verbal elements could be quite different and were something "belonging to the mental series" according to the Bodhisattvabhumiviniscaya passage. This could be the reason why the mind itself becomes the object of the spiritual practice within the mind-only meditation.

목차

Ⅰ. 서론

Ⅱ. 본론

Ⅲ. 결론

약호와 참고문헌

Abstract