자아 해탈에 대한 유식불교의 관점

Modern people live in the pain and illness of the mind for vari- ous reasons. Buddha judged that the disease of sentient beings is a problem of desire and perception, and suggested tilakkhaṇa as a way to overcome it. Tilakkhaṇa was developed in various ways, and dukkha was developed in active connection with the mahayana śūnyatā. By observing the changes in me and the world, we know the truth of selflessness and reach nirvana. The core doctrine of tilakkhaṇa can be said to be the acquis ition of selflessness. Therefore, this paper examined the structure and character istics of tilakkhaṇa centering on āgama, and examined practice system of acquiring selflessness. As a result, it was confirmed that the practice system of tilakkhaṇa is a vipaśyanā that breaks the illusion of pañca khandha. In addition, the logic of selflessness is described as dukkha of tilakkhaṇa, which is actively linked to śūnyatā in the mahayana prajñāpāramitā sūtra. On the other hand, in astau vijñānāni, of vijñānavāda, parināma vijñāna inherited the idea of anicca, and the doctrine of trividhā svabhāvatā, trividhā niḥsvabhāvatā and āśraya-parāvṛtti, also newly established the re lationship between selflessness and wisdom. In particular, Triṁśikā vijñaptikārikā logicalized the changeability of anicca by organizing Triṁśikā vijñaptikārikā into triparināma vijñāna, and reorganized anicca's acting performance into trividhā svabhāvatā. In partic- ular, vijñapti-mātra's catvāri-prajñā, catvāri-prajñā was the wis- dom obtained from the Sudowe of vijñapti-mātra's 5th-ranked theory, revealing the process of reaching Buddha and the one heart of common sorts.