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영어

Buddhist Vijñapti-matra[唯識] insists, from the point of view: There are not another rules except mind in the three world.[三界唯心 心外無別法], that all of the world phenomenon is only an image appeared for us with changing from our own ālaya-vijñāna[阿賴耶識]. From the Buddhist ontological point of view, none ontic existence is recognized. But there is only creation by karma's harmony and that is adopted in the viewpoint of epistemology too and they consider the cognition's subject or its grasping have no substantiality anywhere. In that case, the answer of how can exist the recognition is the concept of ‘Vijñāna[識]’ in Vijñapti-matra. In Vijñapti-matra, the recognition process of a subjective mental process to recognize objective objects explain with four functions theory; ‘mental phenomena[相分]’, as attendant circumstances[所緣] of subjects’ side through constant reflecting, ‘discriminating such phenomena[見分]’ as a main body’s side, ‘the power that discriminates[自證分]’ as a confirmation process of recognition process of ‘discriminating such phenomena[見分]’, and ‘the proof or assurance of that power[證自證分]’ as a meditation and consciousness process in the confirmation process of ‘the power that discriminates[自證分]’. This is phenomena appeared with our mental process are just external objective objects and in this case the relationship between subjectivity and objectivity; as it is, this is an explanation about a cognized way of subject and object subjects.‘Nimitta[相]’ is a meaning of attendant circumstances[所緣, ālambana] as just ‘condition’. ‘Attendant circumstances[所緣]’ boundary in front of the mind ālamba[能緣, the conditioning power in contrast with the conditioned] as it is, an image occurred between the essence of attendant circumstances[所緣] and the cognition of ālamba[能緣] is called ‘mental phenomena[相分, nimitta-bhāga]’ and this is a denoted word for just shown subject Being opposed to ‘mental phenomena[相分]’ means shown subjects, ‘discriminating such phenomena[見分, darśana-bhāga]’ means seeing things against ‘mental phenomena[相分]’; a main body of cognition. This means seeing shining[見照] ․ ālamba[能緣] and this tells what process ālamba[能緣] for the attendant circumstances’ boundary[所緣境]. In the mean time, ‘自’ of the power that discriminates[自證分] is ‘自用’; ‘discriminating such phenomena[見分]’ and is named as confirmed cognition its ‘discriminating such phenomena[見分]’ process. This is said that in ‘consideration of discriminating such phenomena[見分了別]’ this thinks to attendant circumstances[所緣] and processes ālamba[能緣] repeatedly. Additionally ‘證’ of ‘the proof or assurance of that power[證自證分]’ means ‘confirmation of cognition[證知]’ and ‘自證’ denotes above ‘the power that discriminates[自證分]’ as it is, it is named as the meaning to recognize the process of ‘the power that discriminates[自證分]’. In other word, ‘the proof or assurance of that power[證自證分]’ is a process to intend again the process of previous ‘the power that discriminates[自證分]’. Some cognition process occur from bīja[種子] in ālaya-vijñāna[阿賴耶識]. Such an cognition process; cognition itself is changed and divided that one is the cognition of subjectivity and the other is the cognition of objectivity and occurred concrete cognition process on the dualistic opposition. Especially we have to take notice of a fact that ‘mental phenomena[相分]’ also defined as the mind part alike non existing subjects’ shapes. We think simply that ourselves or external subjects exist as substances. Itself and subjects considered to exist are called ‘Real ego - real dharma[實我實法]’. But it is not exist at all and what exist is only ‘specious ego - specious ghrma[似我似法]’ as it is, the objective mind to be resemble to subjects' shapes. Comparing with it, one’s surrounded phenomena are just several images through a projector, ālaya-vijñāna[阿賴耶識] and there isn't a substance in the opposite side of image. If we call ‘mental phenomena[相分]’ formed like subjects’ shapes to ‘an ideal’․‘a presentation’, all external subjects can be considered just only ‘an ideal being substantial’.That means Vijñapti-matra[唯識] a substance is what is changed by a cognition and what doesn't lose it too than what a substance returned to cognition. It is nothing but false, if we insist actual existence because it is not known by not only perception but also inference. A word; ‘It cannot be achieved [不可得]’ means that self and rule as an real existence is not being grasped through pratyakṣa[現量] and anumāna[比量]. As it is, external existence is not a subject of perceptive judgment nor a subject of inference.Accordingly, it is a wrong opinion to exist a existence in the external of cognition and the external existence of cognition is a riddle to the letter. An external existence of cognition is like a flower in an empty sky[空華] and rabbit’s horn[兎角] and it is not a subject as a sincere meaning. Because it is not achieved through right recognition ways. And because these are not occurred by reason of acting and are baseless false images. Actual existence is just a mirage which is erected by vain mind with wrong conjecturing and discerning[計度], and a substance is only cognition.With a study like above, we know that there isn't what is not by four functions’ process in our each sprit life, even the first agony is unfolded by four functions’ process. In addition we could confirmed how important the four functions’ theory are in Buddhist mind cognition phenomena. Because four functions[四分] are exact core of 8 cognitions[八識] and it is not able to be discussed without four functions’ process.

한국어

[식을 떠나] 따로 실재하는 것이 있거니와, 이는 능변과 소변을 여읜다는 것을 어찌하여 허용하지 않는가라는 질문은 식을 초월한 실재로서의 대상에게까지 식을 소급시키고 있다. 이 질문의 의도는 다름 아닌 식이 식 밖의 대상에 관련된 식이라면 대상은 애당초 식에서 독립된 것으로써 실재한다는 것을 반증하는 셈이 되므로 식의 외부에 실재하는 대상이 없다는 말은 오류임이 판명된다는 것이다. 따라서 여기에서 두 가지 문제를 분명히 해야 하는데, 하나는 ‘실재[實物]’에 관한 것이고 다른 하나는 ‘유식’에 관한 것이다. 위에서는 마음 밖의 실재가 망념에 의해 그릇되게 헤아리고 분별된 변계소집성에 불과한 것임을 살펴보았다. 견분․상분의 유위법은 식소변이 된다. 심소법은 심왕에 수반되며 심왕과 상응하는 법이다. 색법은 식이 변현한 것이다. 불상응행법은 색법․심법․심소법 위에 거짓으로 분별하여 세운 것이다. 진여는 식의 체가 된다. 지금까지 살펴본 것처럼 우리의 정신생활 하나하나는 사분작용이 아닌 것이 없고 심지어 최초의 번뇌까지도 사분작용에 의하여 전개되고 있음을 알 수 있으며 아울러 불교의 심식사상에 있어서 사분설이 얼마나 중요한가를 확인할 수 있었다.