『楞伽經』의 如來藏 硏究

다국어 초록 (Multilingual Abstract)

Laṅkāvatāra-sūtra is widely recognized as a scripture that combines Yogācara thought with Tathāgata-garbha thought. This article suggests that Laṅkāvatāra-sūtra makes the fundamental or the ultimare of Tathāgata-garbha thought. Specifically among Tathāgata-garbha thought that is explained in Laṅkāvatāra-sūtra, ‘tathāgata-nairātmya-garbha’ is summarized Tathāgata-garbha thought of Ratna-gotra-vibhāga-mahā-yāna-uttaratantra-śāstra and Śrīmālā-devī-siṃha-nāda-sūtra, ‘ālaya-vijñāna called Tathāgata-garbha’ and ‘tathāgata-garbha-hṛdaya’ combiens Tathāgata-garbha thought independently developed in Laṅkāvatāra-sūtra with Teaching which is eight-vijnana・five-dharma・three-svabhava etc mentioned in Yogācara thought.

The explanation about ‘tathāgata-nairātmya-garbha’ in Laṅkāvatāra-sūtra is that first, nitya-dhruva-śiva-śāśva citta-dātu which is in the body of whole sattva is tainted with filth called āgantu-kleśa but originally is Tathāgata-dharma-kāya complited nitya-sukha-ātma-śubha. Second, The intention of speaking is neither in śāśvata-vāda that tīrthika suggests, nor in uccheda-vāda of śrāvaka-pratyekabuddha and a person who is bewildered by śūnyatā. Especially ‘tathāgata-garbha’ is summarization of Tathāgata-garbha thought in Śrīmālā-devī-siṃha-nāda-sūtra and Ratna-gotra-vibhāga-mahā-yāna-uttaratantra-śāstra. Modern scholar’s focus is on this. But they suggest that ‘tathāgata-garbha’ is explaind by dharma-dhātu one-way theory of Yogācara thought, also is pratītya-samutpāda-dharma of saṃskṛta and ultimately is tathatā appeared by the śūnyatā. According to Laṅkāvatāra-sūtra, their argument of such as that is just uccheda-vāda of a person who is bewildered by śūnyatā. That’s why ‘tathāgata-garbha’ is asaṃskṛta-dharma that originally possess aśūnya buddha-dharma.
There are many gātha that describes citta-dhatu as Ātman in sagāthaka of Laṅkāvatāra-sūtra. And Mahā-parinirvāṇa-Sūtra explains that all sattva has an everlasting and unchanging buddha-dhātu in their bodies. Tathāgata-garbha-sūtra explains this state of all sattva as nine parables, Ratna-gotra-vibhāga-mahā-yāna-uttaratantra-śāstra explains that all sattva has aśūnya citta-dhātu which is surrounded by āgantu-kleśa. Tathāgata-garbha-sūtra declared all sattva in this state as ‘tathāgata-garbha’, which translates as ‘people having tathāgata’. Śrīmālā-devī-siṃha-nāda-sūtra explains all sattva who have asaṃskṛta tathāgata-dharma-kāya doesn’t take off peel of āgantu-kleśa is ‘tathāgata-garbha’, which translates as ‘people having tathāgata-dharma-kāya’. In the result, This means that Ātman・buddha-dhātu・citta-dhātu・tathāgata-dharma-kāya in the body of all sattva is aśūnya asaṃskṛta-dharma. So Mahā-parinirvāṇa-Sūtra describes that if you insist whole dharma is just nairātmya・anitya・dukha, your claim is uccheda-dṛṣṭi of foolish people, If you insist whole dharma is just ātma・nitya・sukha, your claim is śāśvata-dṛṣṭi of tīrthika.
In anūna-anadhika-sūtra, all sattva having asaṃskṛta tathāgata-dharma-kāya, Namely is aśūnya citta-dhātu in one's own body, is devided into three categories according to the form of āgantu-kleśa's existence. It is dividing sattva into three categories to let you know that all sattva is ‘bauddha-gotra’, which translates as ‘jina-ātmaja’. This is why buddha declared all sattva ‘tathāgata-garbha’, which translates as ‘people having tathāgata-dharma-kāya’. Especially tathāgata-dharma-kāya is buddha-ratna which saṃgha-ratna bauddha-gotra takes as the ultimate śaraṇa in anūna-anadhika-sūtra and Śrīmālā-devī-siṃha-nāda-sūtra and Ratna-gotra-vibhāga-mahā-yāna-uttaratantra-śāstra. To express all sattva as ‘tathāgata-garbha’ is to show that tathāgata-dharma-kāya in all sattva is nitya-dhruva-śiva-śāśva śaraṇa. The intention to say ‘tathāgata-garbh’ in anūna-anadhika-sūtra is in that saṃgha-ratna bauddha-gotra is equal and always be eternal in the future. It is because he believes in citta-dhātu as āśraya and relies on tathāgata-dharma-kāya as buddha-ratna at nāsrava-dharma-dhātu. Finally To describe all sattva as ‘tathāgata-garbha’, is hoping that traya-ratna will always show up and tathāgata‘s family lineage will not be cut off. To sum up. to let you know that nitya-dhruva-śiva-śāśva citta-dhātu in all sattva's body tainted with āgantu-kleśa is tathāgata-dharma-kāya complited nitya-sukha-ātma-śubha, There are the expressions that all sattva is ‘bauddha-gotra having tathāgata-dharma-kāya’ in Tathāgata-garbha-sūtra.
Furthermore Laṅkāvatāra-sūtra suggests ‘paramārtha-śūnyatā’ is beyond uccheda-dṛṣṭi of person bewildered by śūnyatā. It is because this is not ‘itara-itara-śūnyatā’ explained in Cūḷa-suññata-sutta, also is not staying at acitta which makes ālambana of tathatā appearing by śūnyatā explaind in Madhya-anta-vibhāga-bhāṣya. Namely, ‘paramārtha-śūnyatā’ means that bauddha-gotra acquires buddha-jñāna・ārya-jñāna and remove whole kleśa. here, ārya-jñāna of bauddha-gotra widely is aśūnya citta-dhātu which he believes in, narrowly is asaṃskṛta tathāgata-dharma-kāya which he relies on. This has the same meaning as that ‘śūnyatā of tathāgata-garbha’ in Ratna-gotra-vibhāga-mahā-yāna-uttaratantra-śāstra means removing āgantu-kleśa by ārya-jñāna which is not divided with aśūnya buddha-dharma. from this point of view, ‘tathāgata-nairātmya-garbha’ means that ‘tathāgata’ is tathāgata-dharma-kāya, or aśūnya asaṃskṛta-dharma and ‘garbha’ only is saṃskṛta-dharma, or śūnya.

For the first time, ‘eight-vijnana’ is mentioned in Laṅkāvatāra-sūtra. Among eight-vijnana, ālaya-vijñāna is not only considered vijñāna that is neither created nor disappeared by anāsrava-kleśa but also as vijñāna that appears or vanishes by sāsrava-kleśa. This anāsrava ālaya-vijñāna is identified as ‘tathāgata-garbha’ in Laṅkāvatāra-sūtra. Specifically the anāsrava-ālaya-vijñāna equated with tathāgata-garbha is kartṛ of three bhava and six gati, also is hetu of śukha・aśukha-dharma. And hetu is the asaṃskṛta-dhātu that kartṛ makes āśraya of, and kartṛ is the saṃskṛta-gotra which makes āśraya of asaṃskṛta-dhātu. Even though the hetu is originally clean, because kartṛ is tainted with gantu-kleśa looks as if dirty. So tīrthika obessed with ātma-vada has śāśvata-dṛṣṭi and person bewildered by śūnyatā has uccheda-dṛṣṭi. This is also evidenced by what Laṅkāvatāra-sūtra emphasizes that if who suggests ālaya-vijñāna with jāti-lakṣaṇa disappears, his argument becomes uccheda-vāda of bewilded person.
Especially anāsrava-ālaya-vijñān identified with tathāgata-garbha, is not only buddha-dhātu・citta-dhātu・tathāgata-dharma-kāya in the body of all sattva, but also pratyātma-ārya-jñāna which bodhisattva-icchantika makes āśraya of. Bodhisattva-icchantika doesn’t stay nirodha-samāpatti of śrāvaka-pratyekabuddha and furthermore doesn’t stay acitta of people bewilded with śūnyatā. It is because he makes āśraya of pratyātma-ārya-jñāna.
Śrāvaka-pratyekabuddha seeing only pudgala-nairātmya try to stay at nirodha-samāpatti, or people bewilded by śūnyatā as just looking at dharma-pudgala-nairātmya try to stay at acitta After recognizing vijñapti-mātratā. That’s why they become vaināśika cutting off tathāgata‘s family lineage. On the other hand, bodhisattva-icchantika makes āśraya of pratyātma-ārya-jñāna after removal of sāsrava-kleśa enters into nirodha-samāpatti at the sixth stage, or at the eighth stage enters acitta After recognizing vijñapti-mātratā. nonetheless by prajñā he doesn’t have any śāśvata-dṛṣṭi mistaking it for Nirvāṇa, by prajñā doesn’t have any uccheda-dṛṣṭi trying to get out of saṃsāra. So he practices Nirvāṇa of Non-Abidingentering into saṃsāra with leaving anāsrava-kleśa Without staying nirodha-samāpatti and acitta.

Bodhisattva-icchantika who practices Nirvāṇa of Non-Abiding achieves Nirvāṇa of Bodhisattva which makes ālambana of tathatā by the disappearance of consciousness deluded uccheda-dṛṣṭi and śāśvata-dṛṣṭi at the eighth stage. Realizing samyag-jñāna, or pratyātma-ārya-jñāna, he goes on to work for sattva by mana-maya-kāya making āśraya as this. Yogācāra school regards just tathatā as pariniṣpanna-svabhāva and it regards samyag-jñāna as clean aspect of paratantra-svabhāva. On the other hand, Laṅkāvatāra-sūtra regards not only tathatā but also samyag-jñāna as pariniṣpanna-svabhāva. This means that bodhisattva-icchantika deviate from śāśvata-dṛṣṭi by making ālambana as tathatā and deviate from uccheda-dṛṣṭi by making āśraya as samyag-jñāna. Especially Laṅkāvatāra-sūtra explains that Nirvāṇa of Non-Abiding which make āśraya of samyag-jñāna is tathāgata-garbha-hṛdya. For the same reason as above, it emphasize that anāsrava-dharma-dhātu, which makes ālabana of tathatā, also belongs to pariniṣpanna-svabhāva.
There are gātha explaing that realizing tathatā by samyag-jñāna is rising above citta-mātra in sagāthaka. This means that citta-mātra is either sāsrava-citta or anāsrava-citta. In the eighth stage, rising above citta-mātra is not staying acitta After recognizing vijñapti-mātratā spoken in Yogācāra school. Rather, it is the conversion of sāsrava-citta to anāsrava-citta, this is, sāsrava-citta disappears and anāsrava-citta appears. Finally, bodhisattva-icchantika who makes āśraya of asaṃskṛta samyag-jñāna becomes tathāgata-arhata-samyaksaṃbuddha who has complited nitya-sukha-ātma-śubha. It is because he practices Nirvāṇa of Non-Abiding without giving rise to śāśvata-dṛṣṭi mistaken for Nirvāṇa and uccheda-dṛṣṭi trying to get out of saṃsaras. Futhermore Laṅkāvatāra-sūtra emphasizes that because samyag-jñāna which observes and realizes tathatā always stays, tathāgata-arhata-samyaksaṃbuddha always stays, too.
For the same reason as above, Laṅkāvatāra-sūtra emphasizies that bodhisattva-icchantika doesn’t just stay in the third meditation which makes ālambana of tathatā, but also practice the fourth meditation of tathāgata, categorizing ten anāsrava dharma-dhātu into four meditation. Here the third meditaton by prajñā is to realize tathatā which vikalpa does not happen after realizing anutpattika-dharma-kṣānti that whole dharma is niḥsvabhāva. The fourth meditation by karuṇa, on the other hand, is working for sattva by mano-maya-kāya who makes āśraya of samyag-jñāna. In other words, this means that at ten anāsrava dharma-dhātu which makes ālambana of tathatā, bodhisattva-icchantika who makes āśraya of samyag-jñāna by prajñā deviate from śāśvata-dṛṣṭi mistaken for Nirvāṇa, also throw away uccheda-dṛṣṭi trying to get out of saṃsaras by karuṇa, just in time complites nitya-sukha-ātma-śubha after practicing Nirvāṇa of Non-Abiding.

Finally traya-ratna always appears and tathāgata‘s family lineage doesn’t cut off anywhere. It is because saṃgha-ratna, or bauddha-gotra achieves buddha-ratna, or tathāgata-arhata-samyaksaṃbuddha, staying at dharma-ratna, or ten anāsrava dharma-dhātu. This is the reason to explain Tathāgata-garbha thought in Ratna-gotra-vibhāga-mahā-yāna-uttaratantra-śāstra and Nirvāṇa of Non-Abiding of bodhisattva-icchantika who throw away uccheda-dṛṣṭi of Yogācāra bewildered by śūnyatā in Laṅkāvatāra-sūtra. Especially this is what in Laṅkāvatāra-sūtra widely recognized as a scripture that combines Yogācara thought with Tathāgata-garbha though, Tathāgata-garbha thought is not explained accessorily on the basis of Yogācara thought as morden scholars, but rather is explained for overcoming uccheda-dṛṣṭi of Yogācāra thought.

목차 (Table of Contents)

• Ⅰ서론 1
• 1 연구목적과 문제제기 1
• 2 선행연구의 검토 3
• 3 연구범위 및 방법 18
• Ⅱ 如來無我藏 29
• 1 여래장의 法爾道理 30
• 1.1 청정한 心界와 如來法身 34
• 1.2 三寶의 출현 45
• 1.3 常・樂・我・淨 56
• 2 空性 61
• 2.1 寂靜法의 교설 61
• 2.2 彼彼의 공성 67
• 2.3 『변중변론송』의 공성 69
• 3 勝義의 공성 74
• Ⅲ 아뢰야식이라 불리는 여래장 81
• 1 八識說의 성립 81
• 1.1 『능가경』의 팔식설 83
• 1.2 心・意・識 85
• 1.3 生起와 顯現 87
• 2 여래장이라 불리는 아뢰야식 90
• 2.1 찰나와 非찰나 92
• 2.2 因, 즉 所依 98
• 2.3 轉相과 眞相 101
• 3 八識의 生起와 消滅 105
• 3.1 有漏・無漏의 습기 105
• 3.2 意識의 소멸 108
• Ⅳ 여래장의 心要 113
• 1 無住處涅槃 114
• 2 眞如와 正智 118
• 3 常住 不思義 124
• 4 唯心의 초월 127
• 5 여래의 청정한 禪定 129
• 6 如來乘 顯觀의 種性 133
• 7 意成身 136
• 8 聖智의 三相 139
• Ⅴ 결론 143
• 참고문헌 148
• ABSTRACT 157
• 부록 『능가경』 한글 역주 번역 163

참고문헌 (Reference)

1 橫山鈜一, "묘주 옮김, 『唯識哲學』", 서울: 경서원, 1989

2 小川一乘, "고승학 옮김, 『佛性思想』", 서울: 경서원, 2002

3 下田正弘, "김성철 역, 『여래장과 불성』", 서울: 씨아이알, 2015

4 桂紹隆, "김성철 역, 『유식과 유가행』", 서울; 도서출판 씨아이 알, 2014

5 平川彰, "이호근 역, 『인도불교의 역사』", 서울: 민족사, 1991

6 양용선(승행), "「『능가경』의 십지설(十地說) 연구」", 서울: 동국대학교 불교문화연구원, 『불교학보』85집, pp.9-31, 2018

7 차상엽, "『옥 로댄쎄랍의 보성론요의의 여래장품』", 서울: 씨아이 알, 2013