오위백법
(8) 아뢰야식(阿賴耶識)
심법 8/8아뢰야식阿賴耶識일체종자식, 이숙식, 무의식 "阿賴耶識", DDB.《Digital Dictionary of Buddhism》. Edited by A. Charles Muller. 2022년 8월 13일에 확인: 阿賴耶識 Basic Meaning: ālayavijñāna Senses: Transliteration of the Sanskrit, meaning store consciousness. (Tib. kun gzhi rnam shes pa). The 'store-house' consciousness, a distinctive concept of the Yogâcāra school 瑜伽行派 of Buddhism, originated in 3–5th century CE India and closely associated with the treatises of the ācāryas Asaṅga 無著 and Vasubandhu 世親.1 The notion of the store consciousness arose out of early problems surrounding the continuity of both karmic potential and the afflictions (kleśa; nyon mongs; 煩惱) in a latent state (anuśaya; bag la nyal ba; 隨眠) that had been generated by the Abhidharma emphasis upon momentary processes of mind. How, after all, could these two essential components of saṃsāric existence, which are eliminated only toward the end of the path, continuously persist if oneʼs mental stream (saṃtāna; rgyud; 相續) were comprised solely of whatever dharmas (chos; 法) were momentarily present and manifest in mind?2 The ālayavijñāna thus came to denote the mental processes that underlie each and every moment of the traditional six forms of manifest cognitive awareness (pravṛtti-vijñāna; 'jug pa'i rnam par shes pa; 轉識, 六識)—a term coined to distinguish it from the continuous yet subliminal 'ālaya' (阿賴耶) or 'home' awareness. Consonant with traditional definitions of cognitive awareness (vijñāna; rnam par shes pa; 轉識), the ālaya awareness is said to dependently arise based, on the one hand, on both the material sense faculties and the cognitive and affective formations (saṃskāra; 'du byed; 行), which comprise oneʼs sentient existence, as well as, on the other hand, its own specific object, an indistinct (asaṃdvidita; aparicchinna) apprehension of an external world (bhājana-loka; snod kyi 'jig rten; 器世間). Moreover, the ālaya awareness is said to 'grow, develop and increase' —also like traditional forms of vijñāna (S II 65, 67, 101; III 54)—by the seeds of karma (bīja; sa bon; 種子) and the impressions (vāsanā; bag chags; 熏習) of the afflictions which have accumulated 'since beginningless time' through the various experiences of conscious awareness (pravṛtti-vijñāna). Although this subliminal ālaya awareness thus enjoys a continuously evolving and reciprocal relationship with active aspects of consciousness, it still reflects—in Indian Buddhist scholasticism at least—its original function as the central locus of accumulated karmic potential and latent afflictions, effectively constituting oneʼs saṃsāric existence and serving as the virtual 'subject' of saṃsāra (also not unlike earlier notions of vijñāna). It is for this reason that ignorant beings typically mistake the ālaya awareness as their self (ātman; bdag; 我), a form of ignorance and self-grasping that was thought to so continuously and subliminally arise that it too came to be considered a distinctive mental process, called 'afflictive mentation' (kliṣṭa-manas; nyon mongs pa can gyi yid; 染汚意) and considered in the Chinese tradition as the seventh consciousness, with the ālayavijñāna as the eighth 第八識. Commensurate with these multiple functions, the ālayavijñāna is denoted by a variety of synonyms, most importantly: the root consciousness (mūla-vijñāna; rtsa ba'i rnam par shes pa) 本識), the 'mind with all the seeds' (sarvabījaka-citta; sa bon thams cad pa'i sems; 一切種子識), and the appropriating consciousness (ādāna-vijñāna; len pa'i rnam par shes pa; 阿陀那識). Although in its systematic descriptions in early Yogâcāra treatises such as the Yogâcārabhūmi 瑜伽論 and the Mahāyāna-saṃgraha 攝大乘論, the ālaya-vijñāna is largely commensurate with other Indian Buddhist notions of consciousness (vijñāna) (indeed it was specifically couched in Abhidharmic terms), the very metaphors used to describe it—as a repository consciousness that receives and stores the karmic seeds which thereafter serve as the cause (hetu; rgyu; 因緣) of conscious experience—seem to have invited its interpretation as a reified entity, as an unchanging mind which serves as the sole basis, the primordial ground, from which the entire phenomenal world arises. And this in spite of the fact that Indian Yogâcāra doctrine itself explicitly and repeatedly states that taking the ālayavijñāna as a self (ātmadṛṣṭi; bdag tu lta ba; 我見) is one of the main causes of accumulating karma and perpetuating saṃsāric existence! This tendency seems to be particularly pronounced in certain later Chinese and Tibetan traditions, but was no doubt exacerbated by the identification—in a different set of texts such as the Laṅkâvatāra-sūtra 楞伽經 and, later and more importantly, the Awakening of Mahāyāna Faith—of the ālayavijñāna with the tathāgata-garbha (de bzhin gshegs pa'i snying po 如來藏), the womb or matrix of the Tathāgata. Although this identification was unquestioned in most later forms of Chinese Buddhism (aided, no doubt, by an early translation of the ālayavijñāna as the 'store' consciousness 藏識, the first character of which, 藏, was also the standard translation of garbha), it is not found in the standard treatises of Indian Yogâcāra Buddhism. The sixth-century Indian translator Paramârthaʼs response to this discrepancy was to preserve the ālayavijñāna as a defiled, eighth consciousness, which must be eliminated upon awakening, while interpolating into his texts an additional, undefiled, ninth consciousness, an amala-vijñāna (阿摩羅識), which persists after the ālayavijñāna is eliminated. One of Xuanzangʼs 玄奘 aims in retranslating such Yogâcāra texts as the Yogâcārabhūmi and the Mahāyāna-saṃgraha was to recover the earlier, and to his mind more orthodox, sense of the ālayavijñāna as the locus of defiled existence unrelated to the notion of the tathāgata-garbha. Similar developments occurred in Tibetan schools associated with the doctrine of 'extrinsic emptiness' (gzhan stong), who self-consciously departed from Indian Yogâcāra models and posited a primordial ālaya wisdom (kun gzhi ye shes) apart from defiled and discursive forms of vijñāna (rnam shes). These varying notions of post-nirvanic forms of consciousness, typically expressed in Mahāyāna traditions as a transformation from vijñāna into jñāna, reflect similar ambiguities found in the earliest collections of Buddhist teachings, in which the consciousness of a Buddha or Arhat, for example, is no longer bound by grasping or appropriation (anupādāna), but is said to be 'nonabiding' or 'unsupported' (appatiṭṭhita-viññāṇa; D III 105; S I 122; S II 66, 103; S III 54; 無住, 無依). In sum, this core Yogâcāra concept touches upon some of central-most concerns of Buddhist soteriology and analysis of mind, but its interpretations vary radically depending upon which school, which text, and which time period one is investigating. [William Waldron] The ālayavijñāna has a variety of connotative synonyms that describe its various aspects, including: 有情根本之心識 the fundamental mind-consciousness of sentient beings; 無沒識 inexhaustible mind, because none of its seeds are lost; 現識 manifesting mind, because all things are revealed in or by it; 種子識 seeds mind, as it is made up of nothing but karmic seeds; 所知依識 the basis of all knowledge; 異熟識 differential maturing consciousness, because it is the locus for the differentiated maturation of karma; 執持識 or 阿陀那 appropriating consciousness, as that which holds together, or is the reification for another rebirth; 第一識 the prime or supreme mind or consciousness; 宅識 abode (of) consciousness. In the interpretations derived from the Awakening of Mahāyāna Faith and so forth, it is known as the 無垢識 unsullied consciousness, i.e. the Tathāgata. 〔成唯識論 T 1585.31.7c15〕 [Charles Muller] The Cheng weishi lun also describes the ālayavijñāna as 'store' as having three connotations: 'storer,'  'that which is stored,' and 'that which is appropriated.' See 藏三義. [Charles Muller] References Brown, Brian Edward. 1991, 1994. The Buddha Nature: A Study of Tathāgatagarbha and ālayavijñāna. Delhi: Frauwallner, Erich. 1951. “ Amalavijñānam und ālayavijñānam .” In Festschrift Walther Schübring: Beiträge zur indischen. Philologie und Alterkumskunde. Hamburg: 148–159. Osaki, Akiko. 1986. “Jungʼs collective unconsciousness and the ālayavijñāna .” Journal of Indian and Buddhist Studies Tokyo:  35.1 46–51. Rahula, Walpola. 1964. “ ālayavijñāna .” Mahābodhi Colombo:  72 130–133. Sastri, N. Aiyaswami. 1972. “Store consciousness (ālayavijñāna)—a ground concept of the Yogâcāra Buddhism.” Bulletin of Tibetology 9.1 5–16. Schmithausen, Lambert. 1977. Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogâcāra. Philosophy. Tokyo: International Institute for Buddhist Studies. Studia Philologica Buddhica Monograph Series. IV . 2014. The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections. Tokyo: The International Institute for Buddhist Studies. Kasuga Lectures Series. I, Tokiwa, Gishin. 1974. “The ālayavijñāna of the śraddhôtpāda.” Journal of Indian and Buddhist Studies Tokyo:  23.1 18–23. Waldron, William S. 1994. “How Innovative is the Ālayavijñāna? The Ālayavijñāna in the Context of Canonical and Abhidharma Vijñāna Theory, Part I.” Journal of Indian Philosophy 22 199–258. . 2003. The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. London: RoutledgeCurzon. Weinstein, Stanley. 1958. “The Ālaya-vijñāna in Early Yogâcāra Buddhism—a Comparison of the Meaning in the Saṃdhinirmocana-sūtra and Vijñapti-mātratā-siddhi of Dharmapāla.” In Transactions of the International Conference of Orientalists in Japan. Tokyo: Toho Gakkai. 46–58. [Charles Muller] Notes 1. The apparent synonym 阿梨耶識 usually has special connotations, so that entry needs to be consulted when that form of Chinese is used.[back] 2. See the entry 間斷[back]