元曉의 力動的 和會思想硏究 : 金剛三昧經論을 중심으로 = (A) Study on Wo˘nhyo's Dynamic Synthetism in the 『Ku˘mgang sammae gyo˘ng-ron』

다국어 초록 (Multilingual Abstract)

Ⅰ. Introduction
There are two purposes of this study. One is to examine how Wo˘nhyo synthesized opposite conceptions such as 'k'ung(空)' and 'yu(有)', 'chen(眞)' and 'su(俗)' etc. The other is to examine what was his purpose for his synthetic philosophy[Hwajaeng Sasang, 和諍思想]. Therefore I want to suggest that his principles on synthetism is "to talk without expression of agreement or disagreement", and his purpose is to rescue sentient beings through synthesization of Buddhist thoughts.
The sphere of this study is "at first to examine previous studies, and secondly, to analyze the 『Ku˘mgang sammae gyo˘ng-ron』(hereafter KSGR) through the view point of synthetism between the prajn～a-s´unyata￣[profound wisdom] and vijn～apti-ma￣trata￣ [consciousness-only]". Wo˘nhyo had a big concern not only about theoretical studies, but also about the practices. So I will look at the practice[Getting of Enlightenment] methods and eradicating afflictions.
Ⅱ. Wo˘nhyo's Main Ideas
I think Wo˘nhyo's main idea is to rescue all beings by providing methods for eradicating afflictions. KSGR is one of the later works of Wo˘nhyo. So I suggest KSGR is a good example of his principal approach to the synthetism of Buddhism schools.
Ⅲ. Synthetism in the 『Ku˘mgang sammae gyo˘ng-ron』
Now, the fountainhead of the one mind, being distinct from existence and nonexistence, is independently pure. The sea of the three voidnesses, amalgamating absolute[parama￣rtha] and mundane[sam．vr．ti], is calm and clear. Calm and clear, it amalgamates duality and yet is not unitary. Independently pure, it is far from the extremes and yet is not [located at] the middle. … Accordingly, while nothing is destroyed, there is nothing that is not destroyed; while nothing is established, there is nothing that is not established.
These are Wo˘nhyo's main ideas on syncretic philosophy in KSGR. According to Wo˘nhyo's 'Taesung kisillon so'(大乘起信論疏, Commentary on Ta-sheng-ch'i-hsin lun or the Treatise on the Awakening of Faith in the Mahayana), the Madhyamikas assert only the negative point of view on all issues(namely, to negate only, not to comprehend or embrace) and the Yoga￣ca￣ras assert only the positive point of view on all issues(namely, to assert only, not to utilize dialectical negativism). Wo˘nhyo made a dynamic synthetism by absorption and integration of the above two main thoughts in Buddhism. This is Wonhyo's unique dialectic that guides us to enlightenment through overcoming relativism of our expression in languages by negation of negation methods.
Ⅳ. Meanings of Practice in the 『Ku˘mgang sammae gyo˘ng-ron』
Wo˘nhyo disserts that they have quarrels with others over doctrine because they fall into afflictions(kles´a). Because of these afflictions, they assert that only they are right and the others are wrong. So, being free of afflictions and thus having no personal opinions, can bring about a harmonious synthetism. Therefore we should concentrate on how to be free of afflictions through practices of cultivation and on the fruits of practice namely, the stages of enlightenment.
There are two kinds of afflictions(kles´a), one is hindrance of evil passions(kles´a￣varan．a) and the other is hindrance of (correct knowledge of) objects(jn˙eya￣varan．a). The hindrance of evil passion is caused by attachment to oneself, and is evoked by greed and hatred, one of the three poisons(defilements). hindrance to the correct knowledge of objects is cause of attachment to the dharma, and is evoked by ignorance.
In order to achieve harmony through avoiding conflict, we should eradicate afflictions. Wo˘nhyo offers three practice methods for enlightenment. The first method is contemplation, the second is discipline(vinaya), and the third is chanting of the name of the Buddha. I am now studying the contemplation method, namely meditation(vipas´yana￣, 觀 kwan) and practice(bha￣vana￣, 行 haeng). There are two kinds of the contemplation methods. One is an expedient contemplation(方便觀 pangpyo˘n kwan) and the other is a right contemplation(正觀 cho˘ngkwan). The Expedient contemplation is a preparatory stage for entering right contemplation, and consists of the ten faiths(十信), the ten abidings(十住), the ten practices(十行) and the ten transferences of merit(十廻向). During this expedient contemplation phase, s´amatha and vipas´yana￣ are practiced separately. Right contemplation is applicable to above the first bhumi and during right contemplation, s´amatha and vipas´yana￣ are practiced simultaneously.
Ⅴ. Conclusion
- from Conflict to Harmony -
I suggest that the main principle of Wo˘nhyo's dynamic synthetism is talking without agreement or disagreement. And Wo˘nhyo's purpose is to rescue all beings through bringing to right meanings of Right Dharmas by a synthesization of different theories. These approaches would be very useful as a potential solution to conflicts between different religions and different schools. Such approaches may also be useful in judging a solution to conflicts of different ideologies such as between South and North Korea in the Korean Peninsula.

목차 (Table of Contents)

• 目次
• Ⅰ. 序言 = 6
• 1. 硏究目的 = 6
• 2. 硏究範圍 = 7
• 3. 硏究方法 = 8
• 4. 先行硏究檢討 = 8
• Ⅱ. 元曉思想의 主題와『金剛三昧經論』 = 12
• 1. 元曉思想의 主題 = 12
• 2.『金剛三昧經論』의 大意 = 13
• Ⅲ.『金剛三昧經論』에서의 和會 = 18
• 1. 遣相歸本의 思想 = 19
• 1.1 有相과 空相의 극복 = 19
• 1.1.1 空有論爭 = 21
• 1.1.2 空의 뜻 = 26
• 1.1.3 中道와 緣起 = 29
• 1.1.4 如來藏思想의 들어남 = 32
• 1.2 空見과 有見의 打破 = 33
• 1.3 一法은 離邊中道임 = 34
• 2. 從本起行의 思想 = 36
• 2.1 異見의 和諍 - 和諍의 기본원리 = 37
• 2.2 凡夫와 菩薩 = 41
• 2.3 中觀과 唯識의 中道 = 41
• 2.3.1 中觀學派의 中道觀 = 41
• 2.3.2 唯識學派의 中道觀 = 43
• 2.4 有無의 相對 = 44
• 2.5 二諦觀과 平等觀 = 46
• 3. 雙顯歸起의 思想 = 47
• 3.1 實相과 眞空 = 48
• 3.2 生滅의 不二 = 48
• 3.3 大衆의 得益 = 51
• Ⅳ. 和會思想의 實踐的 意義 = 53
• 1. 煩惱의 斷滅 ［修行의 實踐］ = 54
• 1.1 煩惱의 種類 = 54
• 1.2 煩惱의 治斷 = 57
• 1.2.1 方便觀 = 57
• 1.2.2 正觀 = 59
• 1.2.3 懺悔行 = 62
• 2. 修行의 階位［修行의 證果］ = 63
• 2.1 三十七助道品(止觀行) = 64
• 2.2 六行(大乘觀行) = 65
• Ⅴ. 結語 -葛藤에서 和會로- = 68
• -參考文獻- = 70
• -ABSTRACT- = 76