元曉 空思想의 體用的 理解 : 『大乘起信論疏』와 『金剛三昧經論』을 중심으로 = The Substance-Functionual understanding on Emptiness of Wonhyo :Focusing on the Wonhyo's ?Commentary of Awakening Mah?y?na Faith(大乘起信論疏)?and ?Commentary of The V?jra-sam?dhi Sutra(金剛三昧經論)

다국어 초록 (Multilingual Abstract)

Thought of Wonhyo has had a significant impact on Korean Buddhism. Therefore this treatise tries to find emptiness philosophy of Wonhyo through the research on the theory of empty shown in the Commentary of Awakening Mahāyāna Faith(大乘起信論疏), Commentary of The Vājra-samādhi Sutra(金剛三昧經論) and the research on the theories shown as main tenets of the Mahayana Buddhism.
So far, most scholars who study the Treatise on Wonhyo's two commentary, have analyzed his philosophy with two perspectives. Each of the commentary were analyzed separately with two different perspectives. Those are the theoretical aspects and performative aspects.
However, in order to fully understand the emptiness philosophy of Wonhyo, we should not be analyzed by separating the two commentary with each perspectives and the more specific approach is needed. So this paper analyzed the ingenious Wonhyo's emptiness philosophy with three perspectives: theory of Ontologistic(本體論), Human-nature(人性論) and Practice(修行論).
The first article is the study on how Wonhyo understood noumenon of reality.
Wonhyo described the reality in the way of complete negation and complete affirmation. He used the concept of Empty(空, śūnya) and Non-empty(不空, aśūnya) to understand the world of Reality(眞如, Tathatā). Empty and Non-empty are inseparable and nondual.
The people think that there is a reality of their own. But Wonhyo considers that there is no independent entity, individual-being and so there is no fixed ubstance.
The reason why this Non-discrimination(無相) is indeed Real-state(實相) is that all beings are interdependent to each other, Dependent co-arising(緣起). Accordingly, Suchness(眞如) or Dharma realm(法界) is empty as Non-self nature(無自性).
Wonhyo also recognized Suchness as Non-empty on two commentary. The reason is that Suchness contains measurable and conceivable merit(性功德), which is exceptional ability to make no distinction. In other words, Non-empty have a empty nature(空性) of Suchness.
In order to explain the relationship between Empty and Non-Empty of Suchness, Wonhyo's One mind(一心) philosophy has been devised, was based on the One mind-Two aspects(一心二門) formulation. Through this system he indicated the noumenon of Suchness, Dharma realm.
The second article is description of original-nature what people must restore by getting Enlightenment(本覺). As mentioned earlier, although people believe that here are their own existence, fixed substance does not exist and there is no independent self. This Delusion(妄念) of people, independent self exist as an object, come from man's ignorace(無明) which is the root of all evil, agony.
Because we are covered with Unenlightenment(不覺) without spiritual insight, ignorance of the true reality of things and the universe, they do not realize the
inherent dharma-nature(法性). Every sentient-being behaves dharma-nature itself and
everyone has a capacity for enlightenment on dharma-nature, and so can restore enlightenment in itself.
Since Buddha-nature(佛性) as the original-nature of man means Dharma- nature, Self-nature is Dharma-nature. That is to say empty-nature(空性) of Suchness.
Consequently if people are aware of the enlightenment that Self-nature is Non-self-existence(無自性) or empty, they will not cling to it.
Wonhyo assert to realize that original-nature and self-nature are emptiness, to lead back to Suchness, One mind. One mind is understood in light of dualistic opposition of the combined consciousness of true and false(眞妄和合識), Eighth Consciousness (阿黎耶識, ālaya-vijñāna) on Commentary of Awakening Mahāyāna Faith. On the contrary, Wonhyo came up with the Ninth Consciousness(唵摩羅識, amala-vijñāna)on Commentary of The Vājra-samādhi Sutra, rather than being restricted to the Eighth Consciousness. Even though he enlarged the extension of One mind, his contention that original-nature and self-nature are emptiness don't change differently.
The third article is that Wonhyo asserted one-tasted vipassana practice(一味觀行).
Through this practice the mutual-negative world become the one being opened and
embraced with each other.
Each people must pracitce to accomplish pursuit of enlightenment for oneself.
Furthermore he insisted that people, obtain wisdom of non-discrimination, have to
practice salvation for sentient-beings.
Wonhyo's mind as phenomena comes back to the origin of One mind, world of
Reality, in which things are recognized as they truly are. In Suchness all beings is not divided into subject and object, spirit and matter.
One mind should contain no discrimination between self and non-self. Everything
is one and one is everything. He revealed the reality of existence through his own
emptiness philosophy.

목차 (Table of Contents)

• Ⅰ. 緖論 = 1
• 1. 硏究目的과 先行硏究 = 1
• 2. 硏究範圍와 硏究方法 = 2
• Ⅱ. 元曉 이전의 空思想 理解 = 7
• 1. 初期佛敎의 空槪念 = 8
• 2. 中觀·唯識의 空思想 = 11
• 3. 三論學의 空理解 = 17
• Ⅲ. 本體論的 觀點에서 元曉 空思想 = 20
• 1. 空과 緣起 = 21
• 1) 緣起와 決定性 = 21
• 2) 空과 諸法實相 = 25
• 3) 空과 不空의 관계 = 29
• 2. 空과 眞如 = 32
• 1) 衆生心의 本體 = 32
• 2) 眞如의 中道的 의미 = 36
• 3) 眞如의 空性 = 40
• 3. 空과 一心 = 44
• 1) 一心二門의 구조 = 44
• 2) 不一不二의 의미 = 49
• 3) 一心과 三空 = 54
• Ⅳ. 人性論的 觀點에서 元曉 空思想 = 58
• 1. 空과 無我 = 60
• 1) 無明의 作用 = 60
• 2) 自我의 形成 = 65
• 3) 自我의 解體 = 71
• 2. 空과 自性 = 75
• 1) 自性과 空性 = 75
• 2) 始覺과 本覺 = 80
• 3) 本覺과 佛性 = 83
• 3. 空과 如來藏 = 87
• 1) 空如來藏과 不空如來藏 = 87
• 2) 本覺과 如來藏 = 91
• 3) 一心과 如來藏 = 94
• Ⅴ. 修行論的 觀點에서 元曉 空思想 = 98
• 1. 空과 中道 = 99
• 1) 中道의 의미 = 99
• 2) 一心과 中道 = 102
• 3) 空과 和諍 = 104
• 2. 空과 止觀 = 106
• 1) 止觀二行 = 106
• 2) 本覺과 止觀 = 111
• 3) 止觀과 無碍行 = 114
• 3. 空과 三昧 = 117
• 1) 三昧의 空性 = 117
• 2) 止觀과 三昧 = 119
• 3) 禪修行과 三昧 = 121
• Ⅵ. 結論 = 124
• <참고문헌> = 129
• <Abstract> = 135