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On the Interpretation of the Nature of Gotra by Yogācāra and Tathāgatagarbha School

SeongCheol, Kim 1

1금강대학교

ABSTRACT

The Śravakabhūmi and the Bodhisattvabhūmi, which belong to the earliest Yogācāra texts and do not contain any reference to the notion of ālayavijñāna, define the nature of gotra, especially the nature of gotra existing by nature (prakṛtisthagotra), as the distinct state of the sixsense- basis (ṣaḍāyatana-viśeṣa) of bodhisattvas. This concept of gotra has a very close relationship with the concept of the distinct state of body (āśraya-viśeṣa) of the Abhidharmakośabhāṣya and the concept of the six-sense-basis perfumed by karma and kleśa (*karmakleśaprabhāvita- ṣaḍāyatana) of Sthavira Śrīlāta. The relationship of the three concepts reveals the concrete characteristic of gotra of the earliest Yogācāra School. In other words, the feature of gotra of the earliest Yogācāca School is body-oriented, more precisely, sense-organ-oriented one. In the Yogācāra School, the body as ṣaḍāyatanaviśeṣa has, on the one hand, negative aspect such as perfumed by karma and kleśa. On the other hand, it has positive aspect such as the basis for the spiritual practices. According to the inception of ālayavijñāna and the theory of mind-only, the concept of ṣaḍāyatanaviśeṣa is forced to change its interpretation. In order for conformity with ālayavijñāna, the concept of ṣaḍāyatanaviśeṣa become as ‘specialness of the six-sense-basis’ namely mana-āyanana, and further ālayavijñāna itself. Though all the six-sense-basis is admitted as gotra, it is only because that the five sense organs are nothing but the appearance of mind. Most interesting is that tathatā is considered as gotra, because tathatā is the specialness of the outer āyatana in the Abhisamayālamkāravṛtti of Ārya Vimuktisena. On the contrary, the Ratnagotravibhaga seems to share the concept of gotra with Yogācāra School, at least around the context in the passage cited from the Bodhisattvabhūmi. Though working hypothesis, the concept of gotra in the Ratnagotravibhāga, at least in the present context, does not belong to asaṃskṛta such as tathatā but to saṃskṛta.

Citation status

* References for papers published after 2022 are currently being built.

This paper was written with support from the National Research Foundation of Korea.