圓測의 解深密經疏硏究 = (A) Study on Wonchuk's Samdhinimocana-sutra so|RISS 상세보기

다국어 초록 (Multilingual Abstract)

Wo˘nchu˘k(圓測) who became known as The Great Master of the Soemyong-Temple(西明寺)'s Mun-ah(文雅)Wo˘nchu˘k(圓測). He was a learned priest who studied New Vijn～aptima￣tra of Hsuan Chuang(玄장), and stated his peculiar view on the foundation of the profound understanding Buddhism all as well as Vijn～aptima￣tra. The comtemporary Chinese Vijn～aptima￣tra was transferred from Old Vijn～aptima￣tra to New Vijn～aptima￣trata. This tendency had something to do with the 6th century Indian Buddhism centuring around Vailable and Nalanda. Both of them have the difference between thoughts and theory. The Nalanda School was a base of Dharmapa￣la(法護) and Kye Hyun(戒賢), and a place which Hsuan Chuang studied at. The Vailable School was affected by Sammatiya(正量部), and a base of Sthiramati(安慧). Chin Che(眞諦) representing Old Vijn～aptima￣tra lived with Sthiramati, he was affected by Sthiramati's in Animitta Vijn～aptima￣tra(無相唯識).
Wo˘nchu˘k(圓測) was ever taught to Fa-hsiang(法常) · Seung-byon(僧辯) who was The Great Master for 17 years before meeting Hsuan Chuang. So Wo˘nchu˘k(圓測) could contact Old Vijn～aptima￣tra line descending from Sthiramati to Chin Che and New Vijn～aptima￣tra line from Dhannapa￣la(法護) to Hsuan Chuang. According to the his writings, he not only accepted these two theories but also criticized them. Wo˘nchu˘k's philosophy of Vijn～aptima￣tra school was a new systematic thought in the sense that he critically integrtated the Old and New Vijn～aptima￣tra school. Granted that one can find theelements of both the Old and New Vijn～aptima￣tra school in Wo˘nchu˘k philosophy, it would be quite wrong if one regards him as a mere synthesizer of the two schools. Wo˘nchu˘k has his own system of thoughts with appropriate criteria by which he could evaluate the two schools. Also the Chinese Vijn～aptima￣tra was prevailed to Kyu Ki(窺基), it was extinct slowly after Hye So(慧沼), Ji Joo(智周). The reason is that Theory of Five Distinct Hman Natures(五姓各別說) and Icchantika was proposed, however, these two theories did not give a any hope to people. This dissertation try to examine Wo˘nchu˘k(圓測)'s view about this situation.
It is said that Wo˘nchu˘k wrote 20 volumes and 75 books through all his life, but only Samdhinimocana-Su～tra-So, The In Wang Gyung(仁王經疏), an Ya Sim Kyung Chung(般若心經贊) have preserved. Of all preserved writings only The 『Samdhinimocana-Su～tra-So』 is related to vijn～aptima￣tra. Thefore Samdhinimocana-Su～tra-So(解深密經疏) is a commentary of Samdhinimocana-su～tra(解深密經) translated by hyun Jang, the scripture where vijn～apti-ma￣tra(唯識) relies, and it is one of the books that explains the though of Wo˘nchu˘k rega-rding the vijn～apti-ma￣tra(唯識)in the best way.
This dissertation tries to examine Wo˘nchu˘k vijn～aptima￣tra centuring Samdhinimocana-Su～tra-So. The existed research is referred to relating to Vijnaptimatrata and other his writings as long as concerned with theme. Of all the books relevant to vijn～aptima￣tra The Samdhinimocana-Su～tra-So is a base of vijn～aptima￣tra, and it plays a important role.
The Samdhinimocana-Su～tra-So consists of eight chapter including parama￣rtha-satya, citta-vijnana, Three Nature Theory, and s´amatha-vipas´yana. Five Distinct Hman Naturesand try to examine Wo˘nchu˘k View through Kyo Che Ron(敎體論). Also try to examine historical backgrounds and characteristics of thoughts about Samdhinimocana-Su～tra-So. Second, try to define the meaning of Parama￣rtha-Satya(勝義諦), and then examine characteristics through the Parama￣rtha-Satya-laksana-parivarta(勝義諦相品) of Samdhinimocana-Su～tra-So and review of Wo˘nchu˘k. Third, try to treat from the early Buddhism to Samdhinimocana-Su～tra the unfold of citta mano vijnana, a￣laya-vijna￣na's phase and origin, and a matter about getting parinispanna. He chose new-vijn～aptima￣tra's(新唯識) Eight Consciousness Theory(八識說) instead of old-vijn～aptima￣tra`s(舊唯識) Nine consciousness Theory(九識說), understanding Amala-ma￣tra(阿摩羅識) a purit(淨分) of A￣laya-ma￣tra(阿賴耶識). Forth, try to examine Three Nature Theory relating to illusion and immaculacy, life and Nirvana centering nihsrabhava(無自性相品). The Vijnaptimatrata School built denomination based on this Three Nature Theory. Three features of Dharmalaksana: Parikalpita-laksana(遍計所執性) means a captivatedpersistence status that misidentifies the things created through a common mortal's fantastic idea for the true-self and the true Dharma. Paratantra-laksana(依他起性) means that there exists no fixed and unchanging self-nature because the self-nature of all Dharma is the production of cause and harmony. While Parinispanna-laksana(圓成實性) means the Tahata(眞如) of every Dharma.
Three features of essence without self-nature of existence. Laksana-nihsvabha￣vata(相無自性) means that Parikalpita-laksana is not the status based on the true settlement of self-status but on the false settlement of it. Paratantra-laksana(依他起性) exits not by natural occurrence but by the force of other relations, and therefore it is called Utpatti-nihsvabha￣vata(生無自性). Also Paratatra-laksana (勝義無自性) in the sense that it is not "Parama￣rtha(勝義) because it is not in the status of purification and that it contains the purification status where the worldly infection is extinguished.
Wo˘nchu˘k(圓測) doesn't followthe various divisionsof teaching of Three Time(三時敎判) of gerneral opinion of Vijn～aptima￣tra school as it is. He says that Teaching of Hinayana(小乘敎), Teaching of Animitta(無相敎), Teaching of whole truth(了義敎) has their respective viewpont and the difference between the correct comprehension(了義) and the incorrect commprehesion(不了義) is only way it is spoken.
Wo˘nchu˘k criticizes the New Vijn～aptima￣tra school Theory of Five Distinct Hman Natures(五姓各別說), and then he claims that every sentient beingcan have the possibility of becoming the Buddha. In contrast to the New Vijn～aptima￣tra school interested in the practice of the Bodhisattva(菩薩) on the high spiritual level only, Wo˘nchu˘k shows more and deeper interest in the spiritual practice of the ordinary person.
Fifrth, try to examine samatha-vipasyana which is a system of yogacara centering vikalpa-vijnana. In this chapter try to introduce these contents, how to enter vikalpa-vijnana, and the relation of vikalpa and vijnana. The thought of vijn～apti-ma￣tra(唯識) denies the reality of external world, what exists is only vijn～apti(識). The thought of vijn～apti-ma￣tra(唯識) exterminates attachment to artha(對象) and attachment to ego for having positive evidence about "vijn～aptima￣tra-artha￣bha￣va(唯識無境), and realizes atman-s´u～nya(我空) dharma-s´u～nya(法空).
Sixth, try to examine The Hae Sim Mil Kyung So's system of samudagama centering dasa-pararnita. The das´a-pa￣ramita￣ (十波羅蜜) that si she carya￣(實踐修行) of yoga￣ca￣ra(瑜伽行派), by extincting the ten weighty bodhisattva hindrances (十重障) in carya￣ of das´abhu～mi(十地, the ten stages in the fiffty-two sections of development of a bodhisattva into a buddha), becomes an expediency (upa￣ya, 方便) ealizes the ten aspects of the bhu～ta-tathata(十眞如).
Therefore, Wo˘nchu˘k agrees with the Old and New Vijn～aptima￣tra school adding his own critical analyses. But Wo˘nchu˘k seems to be more inclined toward the New Vijn～aptima￣tra school, when he analyzes the process of phenomenal cognition, when he describes the classified aspects of the mind, and when he explains the evolution of the phenomenal world, because the New Vijn～aptima￣tra school is much more strict than the Old Vijn～aptima￣tra school in logically analyzing the phenomenal world.
I hope I will be continution to study Vijn～apti-ma￣tra of Korea.

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국문 초록 (Abstract)

圓測, 是指唐代西明寺的大德圓測, 他不只양從玄장學習新唯識, 而且對佛敎的敎理非常廣博及有深入硏究, 他在中國的期間, 正是舊唯識和新唯識的交替時期, 此種情況, 正和印度的雨大學派有密切的關係, 一者是以西印度爲中心的伐臘毘學派, 一者是以中印度爲中心的那爛陀. 此兩大學派在思想上有不同, 因此有흔大的差異. 不只如此, 而且此兩學派對中國唯識在博承上有흔大影響. 那爛陀是護法及흔多唯識大家的根據地, 也是玄장留學印度的所在地. 伐臘毘學派受正量部的影響흔大, 是安慧唯識思想的根據地. 同時舊唯識代表者眞諦, 正是和安慧生長在同一時期, 因此眞諦的無相唯識說和識分說, 可說是受安慧的影響. 圓測在玄장從印度回國之前, 在眞諦的弟予法常及僧辨下學習舊唯識, 玄장從印度回中國以後便正式的接觸到新唯識的思想, 因此在圓測的著作中, 同時可以看出護法和安慧, 玄장和眞諦的思想差異點, 而且也可得知圓測對此兩大思想潮流所採取的態度, 至於新舊唯識的思想中나些是被圓測所吸收, 나些是被圓測所批判, 又有나些思想是被圓測所加以融合的, 這些都是本論文中所要硏究的主題.
中國唯識從玄장印度回園後一直到窺基時期, 可說是中國唯識的全盛期, 可是到了慧沼 · 智周以後則幾乎面臨滅亡, 其最大的原因, 或許和玄장所主張的 '五姓各別說'有關係, 玄장的此種主張和博統的思想 '衆生皆可成佛' 起了相當大的衝突, 而圓測則是以圓融約態度主張'衆生皆可成佛', 因此可知圓測唯識思是不偏於新舊唯識中的任何一派. 詳細內容在本論文中將會說明.
在硏究某人的思想或著作時, 首先必須由他所生活的時代背景和潮流做一考察, 然後在由其著作中去探討他的思想. 以下就本論文展開的順序及各章內容做一簡單說明. 圓測一生的著作一共有20部75卷, 但現在剩下的只有『解深密經疏』·『仁王經疏』·『船若心經贊』等3部17卷, 其中和唯識有關的只有『解深密經疏』1部, 本論文主要是硏究圓測的唯識思想, 因此要探討圓測的唯識思想, 只有從『解深密經疏』着手, 竝且參考其他相關著作做爲補助資料硏究.
第ニ章中將『解深密經』及『解深密經疏』的成立背景做一考察, 竝介紹『解深密經』的各品槪要及『解深密經疏』的特徵.
第三章中將介紹勝義諦的特徵和性格, 及勝義諦的思想變遷的過程做一硏究, 竝說名圓測對勝義諦的見解.
第四章中, 對唯識的思想核心 '心意識' 做一分析. 首先對心意識從根本佛敎開始一直到瑜伽行派的整個發展過程做一調査, 尤其到了瑜伽行派時, 對阿賴耶識的位相及作用等做一分析. 竝且說明圓測對玄장 · 眞諦及菩提留支心識說的見解及批判.
第五章, 以「一切法相品」和「無自性相品」爲中心來探討興染爭淨 · 生死 · 涅槃有密切關系的三性思想. 瑜伽學派的判敎卽是以三性爲根據而成立的, 三性也是瑜伽學派和中觀學派所諍論的部分, 可見其重要性, 因此對三性的發展過程有必要做一考察以及三性和三無性思想做詳細分析. 竝且在分析的過程中, 對圓測的立場與見解將一起說明, 尤其是中觀學派及瑜伽學派的論爭間題點, 在圓測的立場是如何, 以及如何將此兩派的觀點加以融會, 在本章中有一詳細的分析.
第六章, 每一思想的最後一定必浿透過禪定的修持才能證悟, 瑜伽行派也不例外, 因此在本章中將論及止觀思想與止觀的相關間題, 竝且透過止觀的修持, 以體證 '唯識所現, 唯識無境' 的意義.
第七章, 以資糧位 · 加行位 · 見道位 · 修道位 · 究竟位等五位爲中心分析修行體系, 及所得的果位, 竝且對唯識的佛身觀做一說明. 最後對本論文做最後的總結語.

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圓測, 是指唐代西明寺的大德圓測, 他不只양從玄장學習新唯識, 而且對佛敎的敎理非常廣博及有深入硏究, 他在中國的期間, 正是舊唯識和新唯識的交替時期, 此種情況, 正和印度的雨大學派有...

목차 (Table of Contents)

目次 = ⅰ
Ⅰ. 硏究의 目的과 範圍 = 1
1. 考察의 意義와 目的 = 1
2. 硏究方法과 範圍 = 2
Ⅱ. 『解深密經』과 『解深密經疏』 = 4

目次 = ⅰ
Ⅰ. 硏究의 目的과 範圍 = 1
1. 考察의 意義와 目的 = 1
2. 硏究方法과 範圍 = 2
Ⅱ. 『解深密經』과 『解深密經疏』 = 4
1. 經典의 成立時期와 그 問題點 = 4
2. 『解深密經』의 出現時期와 그 註釋書 = 5
1) 出現時期와 譯本 = 5
2) 『解深密經』의 註釋書와 圓測疏 = 7
(1) 現存註釋書들 = 8
(2) 圓測과 『解深密經疏』 = 9
3. 圓測의 『解深密經』解釋 = 11
1) 經題의 解釋 = 11
2) 內容의 分科 = 15
3) 敎體論 = 20
4. 『解深密經疏』의 思想的特徵 = 26
1) 『解深密經』의 特徵 = 26
2) 『解深密經疏』의 特徵 = 27
Ⅲ. 勝義諦思想 = 30
1. 勝義諦의 의미 = 30
1) 世俗諦의 뜻 = 30
2) 勝義諦의 뜻 = 31
2. 『解深密經』 이전의 勝義諦思想 = 32
1) 初期佛敎의 中道와 見緣起 = 33
2) 有部의 三世實有思想 = 34
3) 龍樹의 空思想 = 35
3. 勝義諦의 分析 = 38
1) 離言無二相 = 38
(1) 有爲와 無爲의 의미 = 38
(2) 立無二相 = 39
2) 超過一切尋思相 = 41
(1) 尋伺의 뜻과 問題點 = 42
(2) 五義로 超過尋思相을 해석함 = 43
3) 超過諸法一異相 = 47
4) 遍一切一味相 = 48
Ⅳ. 心識說 = 53
1. 心意識의 發展과 心體의 同異問題 = 53
1) 初期佛敎에서의 心意識 = 54
(1) 心意識의 同異 = 54
(2) 心意識의 思想 = 55
2) 部派佛敎의 心意識 = 60
(1) 業報問題와 心意識의 深化 = 60
(2) 部派의 心意識과 業力의 主體 = 62
3) 中觀의 心識說 = 64
2. 心識說의 分析 = 66
1) 阿賴耶識의 異名과 意義 = 66
2) 一切種子心과 二執受의 관계 = 71
3) 阿陀那識과 前諸識의 관계 = 73
(1) 阿陀那識과 前六識의 관계 = 73
(2) 前五識과 意識의 관계 = 73
4) 離言施設의 心意識 = 75
5) 新舊唯識의 心識說과 圓測의 견해 = 77
(1) 菩提留支의 心識說 = 79
(2) 眞諦와 玄奬의 心識思想 = 82
Ⅴ. 三性과 三無性 = 97
1. 三自性의 語源과 三自性成立의 意義 = 97
1) 三自性의 語源分析 = 97
2) 三自性成立의 意義 = 98
2. 三性說의 分析 = 99
1) 三性의 意義 = 99
(1) 遍計所執性 = 99
(2) 依他起性 = 101
(3) 圓成實性 = 102
2) 三相(性)의 상호관계 = 104
(1) 현예인의 比喩 = 104
(2) 파지가보의 比喩 = 105
3) 三性과 一切法의 관계 = 108
(1) 三性과 五法의 관계 = 108
(2) 三性과 七眞如의 관계 = 109
4) 三性과 三相의 관계 = 110
(1) 了知三性과 三相의 관계 = 110
(2) 了知三相과 斷染證淨 = 111
5) 新舊唯識의 三性論分析 = 112
3. 三無自性說의 分析 = 118
1) 三無自性의 建立趣旨 및 三性과의 관계 = 119
(1) 三無自性建立의 意義 = 119
(2) 三無自性과 三自性의 관계 = 120
2) 三無自性과 五句의 분석 = 122
(1) 三無自性과 一切法無自性 = 122
(2) 三無自性과 四句 = 125
(3) 唯識·中觀의 三性論爭과 圓測의 융합 = 128
3) 三無自性性과 五位 및 種姓說 = 135
(1) 三無自性性과 五位의 관계 = 135
(2) 五姓各別說과 一姓皆成 = 138
4) 三時法輪과 非空非有의 中道 = 144
(1) 三時敎判의 內容 = 144
(2) 非空非有의 中道說 = 154
(3) 了義와 不了義의 關係 = 155
5) 依他起性과 阿賴耶識의 關係 및 發展 = 157
Ⅳ. 止觀의 實踐體系 = 158
1. 大乘瑜伽師와 止觀 = 158
2 止觀의 語源과 定義 = 163
1) 止觀의 語源 = 163
2) 止觀의 定義 = 164
3) 止와 觀의 관계 = 166
3. 「分別瑜伽品」의 組織과 기타 註疏의 比較 = 170
1) 「分別瑜伽品」의 組織 = 170
2) 「分別瑞伽品」과 『瑜伽師地論』의 止觀比較 = 171
3) 「分別瑜伽品」漢·藏註疏의 分科比較 = 176
4. 止觀의 實踐 = 178
1) 止觀의 所依와 所住 = 178
2) 止觀에 들어가는 方法과 障碍對治 = 180
(1) 止觀의 所緣 = 180
(2) 止觀에 들어가는 方法 = 184
(3) 止觀의 影像과 識의 同異問題 = 192
(4) 心相에 대한 對治 = 199
(5) 止觀의 單雙 = 207
(6) 止觀의 障碍相 = 210
3) 止觀의 成就 = 215
4) 止觀說의 영향 = 223
Ⅶ. 修證의 體系와 階位 = 224
1. 資糧位 = 224
2. 加行位 = 225
3. 通達位 = 226
4. 修習位 = 229
1) 十地와 十一障 = 230
2) 十地 및 三隨眠과 삼추중 = 233
3) 十地菩薩의 勝行 및 願力 = 236
4) 六波羅蜜의 分析과 實踐 = 241
(1) 波羅蜜多의 뜻 = 241
(2) 波羅蜜多의 實踐을 위한 五相 및 四波羅蜜의 安立目的 = 242
(3) 十波羅蜜과 十眞如 = 244
5. 佛身觀 = 250
1) 法身과 解脫身 = 250
2) 化身 = 251
3) 十八圓滿의 佛土說 = 253
Ⅷ. 結語 = 255
참고문헌 = 261
中文簡要 = 266
ABSTRACT = 268

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