원효의 ‘발보리심관’(發菩堤心觀) 연구- ｢원효불기｣와 『아미타경소』를 중심으로 - = A Study on Wonhyo’s Perspective on ‘Balborisim’(發菩堤心觀): Focusing on ｢Wonhyobulgi｣ and the Amit’agyŏeng-So󰡕

다국어 초록 (Multilingual Abstract)

This paper cross-examines the ｢Wonhyobulgi｣ section of the 󰡔Samgukyusa󰡕 a primary source detailing the activities of Wonhyo, and Wonhyo’s commentary on the 󰡔Amitābha Sūtra󰡕 known as the 󰡔Amit’agyŏeng-So󰡕. Wonhyo described ‘Balborisim’(發菩堤心) as the desire to sever all afflictions, to learn all of the Dharma, and to liberate all sentient beings. Wonhyo’s actions related to ‘violating precepts(破戒)’ and his ‘unobstructed(無碍)’ behaviors can be traced back to the ‘Balborisim’ of ‘saving sentient beings.’ In the ｢Wonhyobulgi｣ section, prominent narratives including the ‘Song of the Axe without Handle’(沒柯斧歌), focuses on his relationship with Princess Yoseok, the incident of bearing a son, Seol Chong, after a ‘precept violation,’ and his teaching of ‘Namo Amitābhāya’ to the masses after he threw away his brush while commenting on the 󰡔Avataṃsaka Sūtra󰡕, thereby achieving popular propagation. In the 󰡔Amit’agyŏeng-So󰡕 Wonhyo emphasizes ‘One Mind'(一心)’ as the Sūtra’s main purpose, stating that all distinctions are non-dualistic(不二). In addition, after enlightenment, he mentioned the need to ease the afflictions of sentient beings, highlighted by the fifth gate on returning to the world. In the doctrine of Non-arising of the Two Vehicle Types(二乘種不生), the defining conditions for the Two Vehicle whose Nirvāṇa is predetermined(定性二乘) and a kind of person whose nature is not yet determined(不定種性) are interpreted based on the presence or absence(有無) of the Balborisim. Moreover, in practice, the most direct cause[正因] is also interpreted as aspiration of the Balborisim. The emphasis Wonhyo placed on ‘Balborisim’ as the utmost value for himself and all sentient beings is evident. His mention of the recitation of ‘Namo Amitābhāya’ as a supportive cause[助因] in practice reveals his intent to encourage even those with weak spiritual capacities not to abandon their spiritual journey.
Upon synthesizing these records, the groundbreaking actions demonstrated by Wonhyo, such as violating precepts and unobstructed behavior, can be interpreted as him entering the final gate of his practice, which is the Balborisim’s act of ‘saving to sentient beings.’ Above all, he epitomized the unity of knowledge and action(知行合一), striving to realize complete Buddhahood[佛] through embodying ‘Balborisim.’ The unrestrained spirit[不羈] he portrayed symbolizes Wonhyo. The freedom attained through his transcendental precepts(越戒) bolstered his propagation efforts, culminating in the popularization of Buddhism among commoners.

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