元曉의 和諍思想에 나타난 關係論的 思惟에 關한 硏究 : 『金剛三昧經論』을 중심으로

다국어 초록 (Multilingual Abstract)

Going beyond the primary understanding that Wonhyo's thought of harmonizing[和諍] is a theory of reconciliation on the assumption of controversies, the present study examined the nature of relational paradigm in the thought of harmonizing which matches all the different things. Many researches have been being made on Wonhyo's thoughts. Most of them have been focused on the diversity of his thoughts or various aspects of Wonhyo's life. Approaches based on specific Buddhist sects, idealistic studies inclined to ethical values such as unification and reconciliation and research attitudes trying to explain logically through scientific thinking, however, have limitations in understanding concepts representing Wonhyo's thoughts including Harmonizing, One-mind[一心], the Unconstrained[無碍], and the Integrated[圓融]. Wonhyo's various thoughts have a consistent system of thinking in them, and Wonhyo's various practices had theoretical foundation that made them possible. Therefore, taking note of the fact that Wonhyo's thoughts were underlaid with the practical nature of Hwajeanghoitong(和諍會通), the present study was conducted based on the Mahayanist thought that the principle of practice pursuing community through relational thinking premised on Enlightenment is executed naturally.
What is relational paradigm? The root of contradictions of human beings in the 20th century is the shadow of substantial thoughts of binary opposition and reason-centeredness. In modern society pursuing rationality and uniformity, then we have to admit the reality of self-alienation in the state under oppression and control imposed by ourselves. A trend of thought spotlighted as a revolutionary practical philosophy that discovers the limitation of blind faith in reason and reforms the real nature is post-modern philosophy of 'difference'. In particular, French philosopher Gilles Deleuze rejects ordered thinking that causes discrimination and advocates relational paradigm that emphasizes connection and encounter. Such a way of thinking that enables transition from an inhumane relation to humane relation is in common with Oriental thoughts that deny the dualism of subject and object. Above all, Buddhism resisting the linguistic presentationism with the nature of authoritarianism has practiced open and free ‘thought of difference' based on the awareness of relational realities.
The foundation of Buddhist relational paradigm is patītyasamutpāda(緣起). Particularly through the concept of anātman(無我), it realizes the positive and vibrant image of subject by overcoming the principle of causality and interdependence and restoring the fundamental relations of human nature. In addition, the Hua-Yen(華嚴) thought that maintains the positive interrelation among all creations through Sasamuae(事事無碍) has the nature of practical thought that carries out Mahayanist practice of generosity universally.
To Wonhyo, harmonizing is not only a tool for giving up adherence and entering into the right path of Enlightenment, but also an inevitably historical mission for flowering the Mahayanist thought of Jinsokilyeo(眞俗一如) that goes beyond impractical controversies and enables the enlightenment of people. For this, Wonhyo assumed that one-mind is the ultimate liberation of being and tried to realize Hwajaenghoitong(和諍會通) through the inseparable relation between two Gates (Simjinyi-mun心眞如門, Simsaengmyeol-mun心生滅門) and three the Great(Che-dae體大, Yong-dae用大 and Sang-dae相大). In addition, because harmonizing is possible only when one escapes from adherence to linguistic thought, it needs the expediential thought of language from the viewpoint of reflection on language and truth as non-dualistic.
Document showing the two sides of thought of harmonizing, namely, Gwiilsimwon(歸一心源) and Yoikjungsaeng(饒益衆生) is Geumgangsammae gyeongron(「金剛三昧經論』). In the book, Wonhyo analyzes the system of Yilmigwanhaeng(一味觀行) with the structure of relational harmonizing through his preaching expounding the contemplations and practices leading to the real world of Single-Taste, and consistently demonstrates the thought system of enlightenment for saving people. After all, Wonhyo's relational paradigm can be divided into the unconstrained logic of Jongyogaehap(宗要開合) that can perceive the whole and parts together apart from extremities, the unrestricted thought of negation and affirmation through the doubleness of correlative difference, and the structure going beyond the concept of sameness-difference and existence-absence and refusing alternative thinking.
Lastly, the thought of harmonizing can be defined as a Mahayanist thought that keeps a distance from discrimination trying to apply the value of alternative sense in social life and gives the joy of great freedom to all people. The relational paradigm of harmonizing develops the ability to harmonize ideals and realities through the double structure of enlightenment. In addition, as subject and others raise each other up, they break the fastened chains of relation and practice the freedom of subject. What is more, through the realization of Jinsokbulyi(眞俗不二), enlightenment can be pursued without leaving the mundane world and charities for saving people from the world can be continued at the same time. The perfection of Buddha and Bodhisattva can be attained by the thought of harmonizing ultimately.
Summing up the contents of this study, Wonhyo looks to have tried to embrace both being static and being dynamic at the same time. He pursued the great freedom that is not bound to the image of the body and does not stay in any place. The realization of Nirvana is not loneliness existing alone, but fullness in which boundaries between subject and others disappear through Dongchedaebi(同體大悲). The thought of harmonizing, therefore, is social relations attached to philosophical wisdom and a theory of religious salvation through the positive revival of subject. Now we should produce Enlightenment for the broad-minded freedom of being.

목차 (Table of Contents)

• Ⅰ. 序論 = 1
• 1. 연구의 목적 = 1
• 2. 연구의 방법 = 3
• Ⅱ. 關係論的 思惟와 和諍的 思惟의 疏通 = 6
• 1. 實體論的 사유와 關係論的 사유 = 7
• 1) 同一性의 철학과 현대사회 = 7
• 2) 差異의 철학과 동양 사상의 관계론 = 10
• 3) 元曉사상과 脫近代철학의 접목 = 15
• 2. 緣起와 無我의 相依相關 = 18
• 1) 因果關係의 연기론적 해석 = 20
• 2) 緣起說의 관계론적 해석 = 23
• 3) 諸法無我의 관계론 = 26
• 3. 華嚴法界의 相卽相入 = 28
• Ⅲ. 和諍의 근본 의미와 그 철학적 체계 = 34
• 1. 화쟁의 필요성과 그 대상 = 35
• 2. 화쟁의 근원으로서 一心 존재론 = 39
• 1) 歸一心源의 원리 = 39
• 2) 一心 二門 三大의 존재론 = 44
• 3. 화쟁의 방법으로서 解釋學的 언어 이해 = 48
• 1) 因言遣言의 언어관 = 49
• 2) 中道的 실천의 해석학 = 51
• Ⅳ. 『金剛三昧經論』에 나타난 관계론적 사유의 구조 = 55
• 1. 宗要 開合의 논리 = 56
• 1) 無理之至理 구조의 이해 = 56
• 2) 離邊非中의 無爲法 = 60
• 2. 二重否定과 二重肯定의 사유 = 63
• 3. 同異論과 擇一的 사유의 거부 = 67
• 1) 三空之海의 평등성 = 67
• 2) 融二而不一의 필연성 = 71
• Ⅴ. 화쟁의 관계론적 사유와 大乘의 공동체적 실천의 和會 = 77
• 1. 覺과 不覺의 이중성 = 78
• 2. 주체긍정의 관계론 = 83
• 3. 眞俗不二의 菩薩行 = 87
• Ⅵ. 結論 = 92
• 參考文獻 = 95
• ABSTRACT = 103