이 글의 목적은 중국 근대에서 『대승기신론』을 둘러싸고 일어난 논쟁이 현대신유학 형성에 어떤 영향을 끼쳤는가를 살펴보려는 것이다. 그를 위해 현대신유학의 철학적 기초를 정초한 웅십력(熊十力, 1885-1968) 철학을 중심으로, 『기신론』의 ‘一心開二門’과 ‘體用不二’의 관계를 본체론과 방법론 두 측면에서 찾아보았다. 『기신론』은 우선 본체와 현상의 종합을 말하고, 진여를 우주의 마음으로 파악한다는 특징을 지닌다. 이것은 바로 중국 유학의 정신인 성선론과 그를 바탕으로 한 현실 긍정과 상통하는 것이다. 『기신론』의 ‘일심개이문’은 바로 심진여문과 심생멸문이라는 두 상이한 영역을 ‘一心’이라고 하는 진여의 영역에서 통일함으로써, 현상계의 가치를 최대로 인정하고 있다. 이러한 논쟁은 중국에서 1920년대에 『기신론』을 비판하는 대표적인 인물인 구양경무와 그를 중심으로 한 남경내학원 학자들, 그리고 『기신론』을 옹호하고 추종하는 입장의 대표적인 인물인 태허와 그를 중심으로 한 무창불학원 학자들의 논쟁으로 격렬하게 전개되었다. 이러한 『기신론』을 둘러싼 논쟁 등 불교계의 성과를 흡수하고 새로운 철학을 제시한 대표적인 현대신유학자는 웅십력이다. 웅십력은 유식 불교를 비판하고 『기신론』의 일심개이문 사상에 근거하여 『신유식론』을 썼다. 우선 『기신론』의 특징이라고 할 수 있는 본체와 현상의 일치나 진여 본체를 우주의 마음으로 파악하는 견해는 바로 웅십력 철학의 특징이다. 웅십력 철학의 핵심적인 주제 역시 ‘체용불이’이며, 웅십력 역시 본체를 ‘우주의 마음(宇宙心)’, 또는 ‘본래의 마음(本心)’이라고 보고 있기 때문이다. 『기신론』과 마찬가지로 웅십력 철학에서도 이 세계는 진실된 본체의 현현이므로 진실하고 깨끗한 것이지만, 현실적으로는 오염되고 더러운 모습들이 존재하므로 이를 설명할 필요가 있다. 『기신론』은 그것을 무명에 의해 생멸과 불생멸이 화합되어 있는 아라야식 때문이라고 해석한다. 웅십력 역시 그러한 현실적으로 오염된 모습들을 ‘습기’ 때문이라고 해석한다. 『기신론』의 진여문과 생멸문은 본체론적인 측면에서는 웅십력 철학의 본심과 습심에, 방법론적인 측면에서는 性智와 量智, 형이상학적 진리와 과학적 진리의 구분에 해당된다고 볼 수 있다.

The aim of this paper is to research the effect of the dispution around the Awakening of Faith in the Mahāyāna (『大乘起信論』) on the formation of Modern New Confucianism in modern China. So I am going to examine the relation of 'the One Mind Opens Two Gates(一心開二門)' and 'the unity of Substance and Function(體用不二)', especially focused on the philosophy of Xiong Xhi-Li(熊十力). The Awakening of Faith has characteristics that 'the unity of Substance and Function', and regards Suchness(眞如) as Mind(心) of the universe. These characteristics have something in common with 'the idea of Nature-Goodness'(性善論), the spirit of Confucianism, and the cheerful view of realism. The idea of 'the One Mind Opens Two Gates' means the high valuation of realism, through the unity of the different aspects of 'The Mind in terms of the Absolute'(心眞如門) and 'The Mind in terms of phenomena'(心生滅門). It says that each of these two aspects embraces all states of existence, because these two aspects are mutually inclusive. Furthermore everything of the world is the embodiment of Suchness, and this Suchness is spreaded in everything. So the Awakening of Faith says that each person has 'Buddha- Nature'(佛性), and every person can be a Buddha. There were in the two different directions and thereby scholars were naturally classified into two groups. The one group, who would speak well of Chinese Buddhism, tried to place high value on the Awakening of Faith. The other, who would want to restore the original idea of Indian Buddhism, tried to criticize the Awakening of Faith. The former was Tai Xu(太虛) and the scholars of the Buddhistic Academy of Wu-chang(武昌佛學院), while the latter was Ouyang Jingwu(歐陽竟無) and the scholars of the Academy in Nan-jing(南京內學院). Concretely, the former spoke highly of the Awakening of Faith and so attached importance to Chinese Buddhism. On the other hand, the latter assumed a critical attitude toward the Awakening of Faith, because they regarded it as a kind of forgery, and finally respected the Buddhism of Wei-shi. The former thought that denying the Awakening of Faith was equivalent to denying Chinese Buddhism, and so regarded the elevation of the Buddhistic spirit of China as the best way to get the power of standing against Western philosophy. The latter regarded the rational, speculative spirit of Buddhism of Wei-shi as the best way of substituting Western philosophy. It was Xiong Xhi-Li that assimilated the fruits of the dispution and stands at Confucian ground, and raise the new philosophy. Xiong Xhi-Li criticised Consciousness Only School(唯識學), and producted New Consciousness Only Theory(新唯識論). The characteristics of the Awakening of Faith are the same of the philosophy of Xiong Xhi-Li. The key point of his philosophy is the unity of Substance and Function(體用不二), too. And he regards Substance as 'the universal Mind'(宇宙心), or 'the original Mind'(本心). Xiong Xhi-Li and the Awakening of Faith say that this world is true and pure, but there needs explanation why dirty things are in the world. The Awakening of Faith reply that dirty things come from Alaya consciousness. Xiong Xhi-Li answer that dirty things come from 'the Mind of habit energies'(習心), too. But 'the original Mind' wins 'the Mind of habit energies', eventually. After all, in the aspect of Substance, 'The Mind in terms of the Absolute'(心眞如門) and 'The Mind in terms of phenomena'(心生滅門) fit 'the original Mind'(本心) and 'the Mind of habit energies'(習心). In the aspect of Methology, they meet 'the knowledge of nature'(性智) and 'the knowledge of weigh'(量智), or the meta-physical truth' and 'the scientific truth'.

The aim of this paper is to research the effect of the dispution around the Awakening of Faith in the Mahāyāna (『大乘起信論』) on the formation of Modern New Confucianism in modern China. So I am going to examine the relation of 'the One Mind Opens Two Gates(一心開二門)' and 'the unity of Substance and Function(體用不二)', especially focused on the philosophy of Xiong Xhi-Li(熊十力). The Awakening of Faith has characteristics that 'the unity of Substance and Function', and regards Suchness(眞如) as Mind(心) of the universe. These characteristics have something in common with 'the idea of Nature-Goodness'(性善論), the spirit of Confucianism, and the cheerful view of realism. The idea of 'the One Mind Opens Two Gates' means the high valuation of realism, through the unity of the different aspects of 'The Mind in terms of the Absolute'(心眞如門) and 'The Mind in terms of phenomena'(心生滅門). It says that each of these two aspects embraces all states of existence, because these two aspects are mutually inclusive. Furthermore everything of the world is the embodiment of Suchness, and this Suchness is spreaded in everything. So the Awakening of Faith says that each person has 'Buddha- Nature'(佛性), and every person can be a Buddha. There were in the two different directions and thereby scholars were naturally classified into two groups. The one group, who would speak well of Chinese Buddhism, tried to place high value on the Awakening of Faith. The other, who would want to restore the original idea of Indian Buddhism, tried to criticize the Awakening of Faith. The former was Tai Xu(太虛) and the scholars of the Buddhistic Academy of Wu-chang(武昌佛學院), while the latter was Ouyang Jingwu(歐陽竟無) and the scholars of the Academy in Nan-jing(南京內學院). Concretely, the former spoke highly of the Awakening of Faith and so attached importance to Chinese Buddhism. On the other hand, the latter assumed a critical attitude toward the Awakening of Faith, because they regarded it as a kind of forgery, and finally respected the Buddhism of Wei-shi. The former thought that denying the Awakening of Faith was equivalent to denying Chinese Buddhism, and so regarded the elevation of the Buddhistic spirit of China as the best way to get the power of standing against Western philosophy. The latter regarded the rational, speculative spirit of Buddhism of Wei-shi as the best way of substituting Western philosophy. It was Xiong Xhi-Li that assimilated the fruits of the dispution and stands at Confucian ground, and raise the new philosophy. Xiong Xhi-Li criticised Consciousness Only School(唯識學), and producted New Consciousness Only Theory(新唯識論). The characteristics of the Awakening of Faith are the same of the philosophy of Xiong Xhi-Li. The key point of his philosophy is the unity of Substance and Function(體用不二), too. And he regards Substance as 'the universal Mind'(宇宙心), or 'the original Mind'(本心). Xiong Xhi-Li and the Awakening of Faith say that this world is true and pure, but there needs explanation why dirty things are in the world. The Awakening of Faith reply that dirty things come from Alaya consciousness. Xiong Xhi-Li answer that dirty things come from 'the Mind of habit energies'(習心), too. But 'the original Mind' wins 'the Mind of habit energies', eventually. After all, in the aspect of Substance, 'The Mind in terms of the Absolute'(心眞如門) and 'The Mind in terms of phenomena'(心生滅門) fit 'the original Mind'(本心) and 'the Mind of habit energies'(習心). In the aspect of Methology, they meet 'the knowledge of nature'(性智) and 'the knowledge of weigh'(量智), or the meta-physical truth' and 'the scientific truth'.

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the Awakening of Faith in the Mahāyāna, Xiong Xhi-Li(熊十力), One Mind Opens Two Gates(一心開二門)', the unity of Substance and Function(體用不二), 'The Mind in terms of the Absolute'(心眞如門), 'The Mind in terms of phenomena'(心生滅門),'the original Mind'(本心), 'the Mind of habit energies'(習心), 'the knowledge of nature'(性智)', the knowledge of weigh'(量智).