원효 『금강삼매경론』의 大乘觀法 연구

다국어 초록 (Multilingual Abstract)

The Commentary on Kumkangsammae-Sūtra, [金剛三昧經論, Abbrev.CKS.], a work of His Venerable Wonhyo[元曉] is a book that describes the theory and practice system of Mahāyāna Buddhism. The present writer of this paper regards CKS as H.V. Wonhyo’s work which intends to expose the characteristic of Visualization Practice of Mahāyāna Buddhism[大乘觀] by distinguishing the differences with that of Hīnayāna Buddhism. This paper determine th meaning and practice system of Visualization Practice of Mahāyāna Buddhism which is interpreted by H.V. Wonhyo’s viewpoint.
The fragmentary record on the visualization practice of Silla’s Buddhism in the period of H.V. Wonhyo is recorded in Samgukyusa[三國遺事]. Visualizing practice [觀] on Jaeng[錚觀法, Visualization Practice by observing shape and listening Sound of Jing, an musical instrument like gong] was invented and taught by H.V. Wonhyo which is regarded as a Seon system practiced for the purpose of liberating a practitioner from desire. It is possible to regard visualizing Jaeng as a Five-fold Procedure for Quieting the Mind[五停心觀] or śamatha practice. There is an assumption that regards Visualizing Practice on Jaeng as a misspell of Visualization Practice on Purity[淨觀法] for the similarity of the letter, Jaeng[錚] and Jeong[淨]. But if disregarding this assumption Visualizing Practice on Jaeng is assumed to be a practice to visualize shape and listening sound of Jaeng for visualizing emptiness and discerning the realm of the world. There is a record that H.V. Jajang[慈藏] in Silla dynasty who have practiced Meditation on Old Skull[枯骨觀] which is classified into five-fold procedure for quieting the mind as Hīnayāna practice. The assumption enables the estimation that H.V. Jajang practiced the practice on the base of Visualization Practice of Mahāyāna Buddhism which was handed down from Tiantai insight[一心三觀], which visualizing simultaneously the phenomenon[假], emptiness[空], and Mean Value[中]. Besides in Samgukyusa it is shown the Buddhist practice of chanting Buddha‘s name and visualization on sixteen vision of Pureland[十六觀] which is classified into practice of Pureland Buddhism[淨土敎].
In the age of H.V. Wonhyo which the Nothern school Seon[北宗禪] and Southern school Seon[南宗禪] was not divided yet after Seon system of Dongsan Order[東山宗] was landed the early stage of Dharma Seon was arrived at Silla. After division of Nothern and Southern school in China the Nothern school Seon was landed firstly before the import of Southern school Seon when CKS was written by H.V. Wonhyo.
H.V. Wonhyo’s view of the Visualization Practice of Mahāyāna Buddhism is described in the Visualization Practice of One Character[一味觀行] in the main idea of CKS and in the article that describe the meaning of Diamond Samādhī[金剛三昧]. In the Visualization Practice on One Character[一味, Oneness] H.V. Wonhyo describe the practice by way of designating the logic of length and breadth. The visualization as a logic of breadth is involved in the Object[境] and Wisdom[智]. The Wisdom is the realization of the viewpoint on the scope of Mean Value on the Reality[眞] and the Phenomenon[俗] and the visualization on the logical base of length is a realization of the realm of space. And the Conduct[行] is a view of main idea related to Cause and Result[因果] that accomplish Five Laws[五法] as a result of realization through the cause of Six Activities[六行]. Cause and Effect is a phenomenon presented on the foundation of time. The viewpoint of H.V. Wonhyo on visualization practice is regarded as a Buddhist practice that for sentient beings living in three dimensional world to break the frame of time and space. As a result of practice H.V. asserts practice system revealing the practice system of Māhayāna Buddhism carried out by realizing the Mean Value of Non Dual transcending time and space of three dimension.
Also H.V. Wonhyo reinterpret Samādhī on the foundation of Mahāyāna Buddhism through the description of Diamond Samādhī which conception is similar to the wisdom of discerning outer world.
In the practice system of H.V. Wonhyo it is put the emphasis on the behavior of benefitting sentient being. H.V. does not simply put emphasis on the behavior of Compassion and Pity but regard it as a inevitable practice to develope the nature of Buddha-nature. The theory of H.V.‘s is founded on the view that among Three Behavior[三行], namely the Behavior attendant upon Phenomenon[隨事取行] and the Behavior attendant upon Mind[隨識取行] which both behavior discriminate the practice of benefitting self and others but in the stage of practicing the Behavior attendant upon Suchness of Reality[隨如取行] that there is no discrimination of benefitting self from that of others. The theory assert that the behavior of benefitting others cannot be carried out with mind of enlightening sentient beings.
Besides H.V. Wonhyo reveals the practice of Mahāyāna Buddhism by stages through the multiple practice system of Buddhism. Especially H.V. redivide six chapter of CKS. into Three Chapter, Two Chapter and One Character and suggest the logical relationships between chapters. Among Chapter of Entering Reality[入實際品] he regards the chapter as composing the aspect both of expedient of practice and the doctrinal reality which aspect is different from other chapters. Also H.V. asserts that those six chapters generally the internal behavior for benefitting self and outer behavior for enlightening sentient beings which those behavior are the gates to enter the realm of Suchness of Reality, also all of those division of behavior is integrated to One Character which the One Character discriminate the subjective world from object world which the discrimination is a presentation of the world of view to overcoming the passion to cling to the word.
H.V. Wonhyo regards the Visualization of Form-less[無相] as a beginning of Buddhist practice which the an expedient of visualization is to dissolve any kind of form of a matter so as to change and bring the discernment of Non-dualism. But as the Misconception of Form still arise in the consciousness of practitioner’s mind he has to realization the idea of creation. The right visualization of Buddhist practice is to realize the Non-creation[無生] by attaining the mind of intrinsic emptiness. If any sentient being is the emptiness of Intrinsic Enlightenment[本覺] in his nature he attains Non-creation which prevent the Misconception of Form. Concerning separation of those two realization the fundamental separation belongs to intrinsic realization and the beginning of the separation belongs to beginning of realization respectively. However H.V. Wonhyo argues the separation of those two realization that H.V. asserts only one realization which integrates those discrimination of two realization. The nature of the Gate of Truth[眞如門] and the Gate of Life and Death[生滅門] are of equal and one character-ness so that the beginning of realization and the intrinsic realization is possible to be integrated into oneness of
realization. If the oneness of realization arose the practitioner can enter into the Bodhisattva’s stage that the expedient of visualization transforms into right realization.
The point of view of H.V. Wonhyo’s idea of Mahāyāna Buddhism is represented in the system of Six Behavior[六行] and Five Stage[五位]. The Six Behavior is a practice of Mahāyāna Buddhism which is different from the practice of both the internal and outer-ward and the Five Stage is a stage of practices passing through the primal stage of Icchati and last stage of accomplishing Enlightenment. The Stage of Belief in the system of Five Stage is not restricted to mere a belief in Buddhism as a religion but to satisfy the practice of understanding and realization. In the Stage of Contemplation[思位] the main practice of Mahāyāna Buddhism is accomplished through Visualization of Contemplating Non-Form and accomplish the wisdom of Non-creation. The Stage of Practice[修位] is a stage to accomplish the Wisdom of Non-discrimination[無分別智] which stage is to enter the first stage that enables the Parallel Practice of śamatha-vipaśyanā[止觀雙運]. Stage of Behavior[行位] is the Stage of Perfect Universal Wisdom of Buddha but it is not yet reached to the final stage of Becoming Buddha, instead the practitioner can reach to the final stage of Becoming Buddha as a fruit of practice by way of Diamond Samādhī. In the Stage of Abandon[捨位] the practitioner returns to the foot of One Mind that his mind transcend the limit of far end and the concepts of time and space which the Nine Consciousness[九識] is presented and stay in the stage of Sarvajñā [一切智] which is of eternal clearance and calmness.
H.V. Wonhyo emphasize on the intent of Mahāyāna Seon distinguished from Hīnayāna Seon through comparing with Non-creation Seon[無生禪], Tathāgata Seon[如來禪], Truth Seon[真禪]. Quiet different from general Seon practice Non-creation Seon is certified by no rising of consciousness and behavior which menas that mearly calming mind do not lead the practitioner to True nature of Seon.
The practice of Jonsamsuil[Remaining Three matter while preserving One matter] enables a practitioner to reach and practice Tathāgata Seon. The three matter hereby point to Three Leberation[三解脫] and the matter preserving here is On Mind. The Hīnayāna Seon do not practice beyond attaining Nos-reality of Atman but Three Liberation includes discerning Non-reality of Atman and Dharma while preserving One Mind in the state the Gate of Reality of Mind[心眞如門]. The Tathāgata Seon overcomes the limitation of Hīnayāna Seon which shows the characteristic of Emptiness view of Mahāyāna Buddhism.
The characteristic of Mahāyāna Samādhī apparently presented by Three Samādhī. The Seon on the base of mundane realm do not separate from the active personality of visualizing and the passive object of senses presented in Samādhī. As those calmness of mundane Seon still grasping object in Samadhi the practitioner cannot liberated from the agitation of mind, so that the Seon is assumed to have fake name[假號禪]. Instead when the practitioner by way of Emptiness Samādhī[空三昧], Non-behavior Samādhī[無作三昧] and Non-shape Samādhī. Namely Three Samādhī[三三昧] lead to realize equality of activeness and passiveness of character of mind and as a result those two character do not arise in mind he can absorb in the equipose of mind which enables him to discern the internal and outer world. Consequently in case of the practitioner without merely attaining calmness of mind but realizing the intrinsic calmness and immobility of mind he can attain the Truth Seon as Mahāyāna Samādhi.
So in conclusion the CKS. do not merely comment on Buddha’s world preached in Kumkangsammae-Sūtra but is regarded as both a commentary and procedure manual on Buddhist practice which is based on the Sūtra collecting and systemizing the Visualization Practice of Mahāyāna Buddhism showing its detailed means of practice bu the view of Wonhyo’s idea.

목차 (Table of Contents)

• I. 緖論 1
• 1. 硏究目的과 硏究範圍 1
• 2. 先行硏究와 硏究方法 6
• II. 신라불교 大乘觀法의 수용과 전개 9
• 1. 󰡔三國遺事󰡕에 기록된 觀法 9
• 2. 북종선과 남종선의 수용 13
• III. 󰡔金剛三昧經󰡕과 󰡔金剛三昧經論󰡕의 성립 15
• 1. 󰡔金剛三昧經󰡕의 성립 배경 15
• 2. 󰡔金剛三昧經論󰡕의 성립 의미 19
• Ⅳ. 󰡔金剛三昧經論󰡕의 大乘觀法 21
• 1. 大乘觀의 의미 21
• 1) 一味觀行의 의미 21
• 2) 金剛三昧의 의미 24
• 3) 自利利他 실천행의 의미 29
• 2. 大乘觀의 체계 34
• 1) 六品의 구조 34
• 2) 方便觀과 正觀 40
• 3) 六行과 五位 46
• 3. 大乘禪의 특징 52
• 1) 無生法忍과 無生禪 52
• 2) 存三守一과 如來禪 55
• 3) 假號禪과 真禪 60
• Ⅴ. 원효 大乘觀法의 계승과 의미 64
• VI. 結論 67
• 참고문헌 71
• Abstract 74