「釋摩訶衍論」의 註釋的 硏究 : 「海東疏」와 「賢首義記」의 비교를 중심으로 = An Annotative Study on the Seok-mahayeon-ron(釋摩訶衍論) : Comparative Analysis with Comment of the Gisillon-so(起信論疏) and the Dasheng-qixinlun-yiji(大乘起信論義記)

다국어 초록 (Multilingual Abstract)

The Awakening of Mahāyāna Faith(大乘起信論, Dasheng-qixin-lun) is reported that it was written by Aśvaghoṣa(馬鳴), and was translated by Paramārtha(眞諦). This book gets to the core of the Mahāyāna(大乘) with one mind(一心), two approaches(二門), three kinds of greatness(三大), four kinds of faith and five kinds of practices(五行).
There are three representative annotation books-Dasheng-qixinlun-yishu(大乘起信論義疏) of Huiyuan(慧遠), Gisillon-so(起信論疏) of Wonhyo(元曉), and Dasheng-qixinlun-yuji(大乘起信論義記) of Fazang(法藏). Except for these, other annotation books were written by many scholars. Among them, the Seok-mahayeon-ron(釋摩訶衍論, Ch.Shi-moheyan-lun) attracts my attention.
The Seok-mahayeon-ron interprets the Awakening of Mahāyāna Faith minutely through ten volumes. The first volume explains the section on causes and conditions(因緣分) and the section on positing the meaning(立義分). The second to seventh volumes give an account of the explanatory section(解釋分). The eighth and nine volumes deal with the section on practice and attitude of faith(修行信心分). The tenth volume covers the section on the encouragement of practice and the benefits thereof(勸修利益分).
The Seok-mahayeon-ron is reported to have been written by Nāgarjuna(龍樹) and translated by Vṛddhimata(筏提摩多) in the early 5th century. However, it is not true. This book was probably written in the late 7th century considering the era of translation sūtra which was quoted in the Seok-mahayeon-ron. Therefore, some Japanese scholars insist that the Seok-mahayeon-ron wasn't written by Nāgarjuna. Furthermore, Annen(安然) recorded Ennin(圓仁)'s saying that Ven. Wolchung(月忠) of Silla(新羅) wrote this book.
In spite of the argument about the author, Kukai(空海) of Shingon Buddhism(眞言宗) in Japan payed attention to the Seok-mahayeon-ron. Thus, he assigned this book as required reading of Shingon Buddhism, and spread it in the entire area of Japan. As a result, about three hundred volumes of commentaries of the Seok-mahayeon-ron were published, and many scholars studied it until now.
However, most Japanese studies observed a connection between the Dasheng-qixinlun-yuji and the Seok-mahayeon-ron, even if the Dasheng-qixinlun-yuji was influenced by the Gisillon-so. From the relation between the Gisillon-so and the Dasheng-qixinlun-yuji, there are some effects between the Gisillon-so and the Seok-mahayeon-ron. Therefore, this study tried to find the impact of the Gisillon-so and the Dasheng-qixinlun-yuji on the Seok-mahayeon-ron through a comparison with three books. In addition, this study considered creative thought of the Seok-mahayeon-ron.

The nescience(無明) is in general recognized as the cause of moving the tranquil mind and stirring impure dharma(染法) up. However the Seok-mahayeon-ron presents a variety of views of the nescience. There are six nesciences-bright nescience(明無明), dark nescience(闇無明), bright or dark nescience(俱是無明), not bright and not dark nescience(俱非無明), empty nescience(空無明), and bright and dark nescience(具足無明).
The first and the sixth are the nescience of the thusness aspect(眞如門). Then the rest are the nescience of the arising and ceasing aspect(生滅門). Among these, the dark nescience is divided into ten nesciences. These express general characteristics of nescience whose origins cannot be known, is the basic body of affliction(煩惱), hinders wisdom, and is cut off in the final stage(究竟位).
Like this unique interpretation of nescience of the Seok-mahayeon-ron is possible by separating ‘wu(無)’ and 'ming(明)' from ‘wuming(nescience, 無明)’. There are four reasons which the Seok-mahayeon-ron use this method. First, it clarifies the root of nescience at the causal stage(因位). Second, it shows the nescience is equal the thusness(眞如) in the resultant status(果位). Third, it emphasizes that the nescience should be broken off through addressing the negative aspects of ten dark nesciences. Fourth, it promotes practices(修行) until the practitioner arrives at the Buddha-stage(佛位) because nescience is dissipated at this level.
The nescience makes all polluted phenomena, so there are two orders of impure dharma in the Seok-mahayeon-ron. The first is the front and the back order that is the process toward enlightenment by severing affliction(煩惱). The second is the concurrent order. It means that everything is created simultaneously. However, they have differences between rough and minute, so they develop step by step.
First, the mark of extinction(生相) includes the independent mark of karma(獨力業相), the independent mark of the derivative aspect(獨力隨相) and the combination mark of identity(俱合同相). Second, the mark of abiding(住相) involves the mark of transformation(轉相), the mark of the objective world(現相), the mark of discriminating knowledge(智相) and the mark of continuity(相續相). Third, the mark of changing(異相) contains the mark of attachment(執取相) and the mark of defining names(計名字相). Fourth, the mark of ceasing(滅相) is comprised of the mark of producing karma(起業相) and the mark of suffering produced by karma(業繫苦相).
In this classification, the mark of karma, the mark of transformation, and the mark of the objective world are the store consciousness(ālaya-vijñāna, 阿梨耶識). The store consciousness is particularly divided into the ten store consciousnesses by the Seok-mahayeon-ron, because this book tries to give shape to the store consciousness, and prove the three marks apply to it. The rest of the marks are within the six consciousnesses(六識).
This categorization of the Seok-mahayeon-ron follows the Dasheng-qixinlun-yiji. However, Seok-mahayeon-ron differently approaches self-consciousness(末那識). Moreover, this book originally forms eleven self-consciousnesses for embracing different opinions about self-consciousness between the Gisillon-so and the Dasheng-qixinlun-yiji.
These four marks are removed from practice. There are four stages of progress toward enlightenment. The first is non-enlightenment that goes for the worldlings(凡夫) at the stages of the ten faiths(十信). They don't make negative results any more, but couldn't wake from a dream of the mark of ceasing(滅相). The second is enlightenment in appearance(相似覺). It applies to the practitioners of the two vehicles(二乘) and the three worthy stages(三賢位). They obtain selflessness of person(人空), so cut off the mark of changing(異相). The third is approximate enlightenment(隨分覺). This falls under the stage of the first to ninth bodhisattva grounds(初地~九地) who remove the mark of abiding(住相). In this stage, the Seok-mahayeon-ron suggests unique names for these grounds. The fourth is total enlightenment(究竟覺) which is equivalent to the extinction ground of bodhisattva(菩薩盡地). They put the mark of extinction(生相) out of existence. In this stage, the Seok-mahayeon-ron set up two stage-completion of the causal stage(因滿位) and completion of the resultant status(果滿位), because this book tries to correct errors of the Dasheng-qixinlun-yiji that equalize the ultimate path(究竟道) to the tenth bodhisattva ground(十地).
On examination, this study discovered the creative interpretational method of the Seok-mahayeon-ron in consequence of a comparison with three commentaries.
First, a difference(異相) is concluded in identity(同相). The Seok-mahayeon-ron departmentalizes one concept to over ten meanings such as the two dharmas(二法) and two approaches(二門), the womb of the Tathāgata(如來藏), the store consciousness(阿梨耶識), the nescience(無明), and so on. This way extends senses for embracing varied opinions. It is also an ironic expression for revealing that they are ultimately one even if they reinvent.
Second, creativity comes out through diversity figure of speech. The Seok-mahayeon-ron uses some comparison which isn't used by other instructions. The main purpose of utilizing unique examples makes it easier to understand for readers about the Awakening of Mahāyāna Faith(大乘起信論). Furthermore, it gets the message out about the independent assertion of the Seok-mahayeon-ron.
Third, logicality is identified by scriptures of doubtful authenticity(疑經). The sūtras which are quoted on the Seok-mahayeon-ron are classified under four heads. The first is existing sūtras, and citation matches with the Seok-mahayeon-ron. The second is existing sūtras, but the paragraph of the Seok-mahayeon-ron can't find it. The third is non-being sūtras, though the title of sūtras can find other sūtras. The fourth is non-existing sūtras. The name of sūtras doesn't appear. Excepting the first case, the rest has the possibility of creation by the author of the Seok-mahayeon-ron, because he tries to support his personal opinions by sūtras.

In summary, the Seok-mahayeon-ron organizes the unique system of the thirty-three teaching. In addition, the substance is reflected in his own thought, though it is based on the Gisillon-so and the Dasheng-qixinlun-yuji. From the result of this study, the noticeable fact is that the Seok-mahayeon-ron referred to the Gisillon-so. Most scholars who studied the Awakening of Mahāyāna Faith commonly followed the view of the Dasheng-qixinlun-yuji in late 7th century. However, the author of the Seok-mahayeon-ron consulted not only Chinese books but also Silla's. Therefore, there is some possibility of its writing by a Silla monk.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구목적 = 1
• 2. 선행연구 = 2
• 3. 연구범위와 방법 = 8
• Ⅱ. [大乘起信論]과 [釋摩訶衍論]의 관계 = 10
• 1. [大乘起信論]의 주석서 = 10
• 2. [釋摩訶衍論]의 성립과 구성 = 15
• 1) [釋摩訶衍論]의 저자와 저술시기 = 15
• 2) 三十三法門의 구성 체계 = 30
• Ⅲ. 衆生心을 움직이는 根本無明 = 42
• 1. 無明의 여섯 가지 의미 = 43
• 1) 果位에서의 무명 = 44
• 2) 因位에서의 무명 = 47
• 2. 暗無明의 열 가지 측면 = 52
• 1) 시작이 없는 무명 = 54
• 2) 번뇌의 의지처인 무명 = 57
• 3) 지혜를 장애하는 무명 = 60
• 4) 만위에서 끊어지는 무명 = 71
• Ⅳ. 妄念의 움직임에 따른 相 = 76
• 1. 생성과 소멸의 시간적 순서 = 77
• 1) 순서대로 소멸함 = 78
• 2) 동시에 생성됨 = 79
• 2. 형상과 심식의 관계 = 83
• 1) 무명이 일으킨 네 가지 상 = 84
• (1) 염법이 일어난 상 = 86
• (2) 번뇌를 머물게 하는 상 = 91
• (3) 자신을 변화시키는 상 = 99
• (4) 덕성을 소멸시키는 상 = 102
• 2) 不覺相에 따른 心識說 = 105
• (1) 세 가지 미세한 상과 阿梨耶識 = 106
• (2) 여섯 가지 거친 상과 前六識 = 117
• (3) 末那識의 경계 = 124
• Ⅴ. 無明을 단절하는 修行의 階位 = 134
• 1. 十信位에서 깨달음 = 137
• 1) 十信位에 이른 凡夫 = 138
• 2) 前念의 惡을 자각 = 138
• 3) 後念의 生起를 차단 = 140
• 4) 아직 깨닫지 못함 = 141
• 2. 三賢位에서의 변화 = 143
• 1) 二乘과 初發意菩薩 = 143
• 2) 我와 我所를 깨달음 = 145
• 3) 異相의 꿈에서 깨어남 = 147
• 4) 깨달음과 유사함 = 148
• 3. 法身菩薩의 머무름 = 150
• 1) 初地 이상의 보살 = 151
• 2) 無分別智와 상응함 = 152
• 3) 分別麤念相을 떠남 = 154
• 4) 隨分覺을 얻음 = 156
• 4. 窮極의 根源에 도달 = 157
• 1) 菩薩地가 다한 자 = 159
• 2) 마음에서 初相을 없앰 = 162
• 3) 궁극의 깨달음에 이름 = 164
• Ⅵ. [釋摩訶衍論]의 독창성과 평가 = 170
• 1. 同相으로 귀결되는 異相 = 170
• 2. 다양한 비유의 창의성 = 174
• 1) 一體摩訶衍과 三自摩訶衍의 비유 = 175
• 2) 隨染本覺과 性淨本覺의 비유 = 178
• 3) 有覺門과 無覺門의 비유 = 181
• 3. 疑經에 근거한 논리성 = 184
• Ⅶ. 결론 = 193
• 參考文獻 = 200
• Abstract = 210
• 부록 = 216