earticle

영어

In Wonhyo' s 『Ijangŭi』, the two obscurations(二障) refer to the hindrances of passion and delusion(煩惱障) and the hindrance of worldly knowledge (所知障). The hindrances of passion and delusion(煩惱障) troubles the mind and body of yujeong and causes them to leave jukjeong. The hindrance of worldly knowledge(所知障) is an impediment in which hok like the attachment to things blocks the nature of wisdom and disables it to reach at hyungwan. The hindrances of passion and delusion(煩惱障) relates to the attachment to self(我執) suggesting that never changing self exists; and the hindrance of worldly knowledge(所知障) concerns the attachment to things(法執) suggesting that objective reality exists. In 『Ijangŭi』, Wonhyo discussed chesong and types of kleśa(煩惱) while categorizing them into the exoteric level (顯了門) and the esoteric level(隱密門). Observing such typology, researchers have considered that Ijangŭi is an attempt to confluence and communicate the mind only and Tathāagatagarbha(如來藏) thoughts. However, I believe that the focal point of 『Ijangŭi』 lies in the mind only. Therefore, I aim to clarify the genuine intention of Wonhyo inherent in his fundamental thoughts by approaching the hindrance of worldly knowledge (所知障) presented in the exoteric level(顯了門) from the mind only perspective. In the mind only, the existence mode of self and the world is explained by the mind. The self and the world that we think of are not the real objects but the mind only. In the mind only science, the mind is categorized into eight components: 5th consciousness, the consciousness, Manas, and the Ālayavij na(我賴耶識). The 5 th consciousness is the one that functions when dealing with the fifth kyung that is parallel to the fifth kun of perception organs; the consciousness functions to perceive the consciousness that is taken at this point by synthesizing it. It is because that the perception is not made possible by perception organs only; but it is made possible when consciousness activities arise for objects. Manas is a self consciousness that takes place when the sixth consciousness perceive the objects. When the consciousness comes to objectify things by thinking them differently, Manas gets to remain fixed self continuity stable. Manas takes as soyeon the Ālayavij na(我賴耶識), which forms self and the world when it comes cross relations while bearing the traces of the precedent karma as a seed. In the preface of 『Ijangŭi』, Wonhyo clarified that the aim of writing Ijangŭi is to get rid of the attachment to self(我執) and the attachment to things (法執) and further to obtain the emptiness to self(我空) and emptiness of phenomenon(法空), this being sought to reach Nirvana and bodhi. The hindrances of passion and delusion(煩惱障) that causes the attachment to self(我執) has a close relationship with the consciousness and Manas. It is because the hindrances of passion and delusion(煩惱障) holds self consciousness that Manas is my consciousness for the world perceived by the consciousness though sensory organs, which leads to brings about tough kleśa(煩惱) such as gyun, man, tam, jin, chi. The hindrance of worldly knowledge(所知障) that causes the attachment to things is more delicate kleśa(煩惱); and it goes along with Manas and the Ālayavijñna(我賴耶識). It is because despite people being born with wisdom by which he/she is able to know things clearly, they make it differentiated between my things and others and they form self and the world drawing upon karma. In 『Ijangŭi』, Wonhyo communicated the argument of Hobub(護法) that the attachment to things(法執) is not found in the Ālayavij na(我賴耶識) with that of Anheo(安慧) arguing the opposite. He thought that the ideas of Hobub(護法) and Anheo(安慧) both make sense; while the hindrances of passion and delusion(煩惱障) has something in common with the seventh vij āna and also relates to the eighth vijñāna, the hindrance of worldly knowledge(所知障) speaks the same language with all the eight consciousness. That the hindrance of worldly knowledge(所知障) has something in common with all the eight consciousness indicates to accept that there are delicate kleśa(煩惱) in Ālayavijñna(我賴耶識). This argument is closer to the standpoint of the mind-only that the Ālayavij na (我賴耶識) is jinmanghwahap than Tathāagatagarbha (如來藏) Wonhyo is a monk who practiced muaehang as well as a thinker who brings immortal jinyeomun and ever changing sangmyulmun into a conclusion of the whole heart. Wonhyo s representative thought of the single mind has a close parallel to the standpoint of the mind only that sees the Ālayavij na (我賴耶識) in terms of jinmanghwahap. That the hindrance of worldly knowledge (所知障), the delicate kleśa(煩惱), has something in common with the entire eight consciousness means that there is no separate chin that goes beyond mang, but rather knowing mang as such indicates chin. In other words, there does not exist separately neither chulsegan - leaving the world - nor pureness - leaving abhorrence. Rather, seeing discrimination of wisdom(依 他起性) as such is to overcome parikalpitasvabhāva(遍計所執性) and to regain non-discriminative wisdom(圓成實性). Wonhyo opened a new path for Korean Mahayana Buddhism. Wonhyo having practiced muaehaeng as a monk, his thoughts are based upon bulii thoughts that consider as a unity, each pair of: yum and jung, segan and chulsegan, jinyeo and sangmul, jungsang and Buddha. In particular, the following evidences all present clearly that Wonhyo focuses more on the mind only than on Tathāagatagarbha(如來藏): In 『Ijangŭi』, most of pages being spared for the exoteric level(顯了門) than the esoteric level(隱密門); placing eight types of delusions for a category of kleśa(煩惱) by locating at the forefront the hindrance of worldly knowledge(所知障), this being coined in the mind only; interpreting chesung of the two obscurations(二障) as the fifth, which is a categorization method of the mind only.

한국어

원효의 『이장의』에서 이장(二障)은 번뇌장과 소지장을 말한다. 번뇌장은 불변하는 자아가 있다는 아집(我執)과 소지장은 객관적 세계가 실재한다는 법집(法執)과 관계 한다. 많은 연구자들은 원효가 『이장의』를 통해 유식과 여래장 사상을 융합, 회통시키려 했다고논한다. 그러나 이 논문에서는 『이장의』의 강조점이 유식(唯識)에 있다고 본다. 유식에서는 자아와 세계의 존재 방식에 대해 식(識)으로 설명한다. 유식에서 우리가 생각하는 자아와 세계는 객관적 실체가 아니라 오직 식(唯識無境)이다. 유식에서 자아와 세계를 생성하는 식은 크게 8가지로 전5식, 제6의식, 제7말나식, 제8아뢰야식이 그것이다. 원효는 책 서두에서 『이장의』를 쓰는 목적이 아집과 법집을 벗고, 아공(我空)과 법공(法空)을 증득하여 열반과 보리에 이르기 위한 것이라 밝히고 있다. 아집을 일으키는 번뇌장은 제6의식과 제7말나식과 밀접한 관련을 맺고 있다. 왜냐하면 번뇌장은 제6의식이 감각기관으로 분별한 대상 세계에 대해 제7말나식이 나의 의식이라는 자기의식을 지녀 견(見), 만(慢), 탐(貪), 진(瞋), 치(癡)와 같은 거친 번뇌를 일으키기 때문이다. 법집을 일으키는 소지장은 보다 미세한 번뇌로 제7말나식과 제8아뢰야식과 함께 한다. 원효는 이장의 에서 제8아뢰야식에 법집이 없다는 호법의 주장과 제8아뢰야식에 법집이 있다는 안혜의 주장을 회통시킨다. 그는 안혜와 호법설이 모두 도리가 있으며 번뇌장은7전식에 통하나, 제8식과도 연결돼 있으며, 소지장은 8식 모두에 통한다고 보았다. 소지장이 8식 모두에 통한다는 말은 제8아뢰야식에 미세한 번뇌가 있음을 인정한다는 말이다. 이러한 주장은 자성청정심을 주장하는 여래장 사상보다 제8아뢰야식이 진망화합식임을 주장하는 유식의 입장과 보다 가깝다. 원효는 불생불멸의 진여문과 생멸변화하는 생멸문을 일심(一心)으로 귀결시킨 사상가이자 승려이다. 원효의 대표적 사상인 일심사상은 기본적으로 제8아뢰야식을 진망화합식으로 보는 유식의 입장과 상통한다. 미세한 번뇌인 소지장이 8식 모두에 통한다는 것은 망(妄)을 떠난 진(眞)이 따로 있는 것이 아니라 망을 망으로 아는 것이 진(眞)이라는 말이다. 즉 세간을 벗어난 출세간, 염오를 벗어난 청정함이 따로 있는 것이 아니라 의타기(依他起) 기를 의타기로 아는 것이 변계소집(邊計所執)을 극복한 것이며 원성실성(圓成實性)의 회복이라는 유식의 깨달음을 전제로 한다. 원효는 한국 대승불교의 새벽을 열었다. 승려로서 원효가 무애행을 했던 것처럼 그의사상은 불이(不二) 사상을 바탕으로 한다. 특히 이장의 에서 은밀문보다 현료문에 많은지면을 할애한 점, 유식에서 창안한 대표적 개념인 소지장을 전면에 내세워 소지장의 체성인 8종 망상을 번뇌의 한 항목으로 놓은 점, 소지장이 8식 모두에 통한다는 점은 실천가로서 원효가 유(有)를 강조하는 유식에 보다 강조점을 두었음을 보여주는 증거라 하겠다.