문아 원측 사상의 재조명 - 최만년작 『인왕경소』의 중심 내용과 주요 특징과 관련하여 -

Abstract

This paper reexamines the thought of Woncheuk, centering on the main content and key features of his final work, Sutra for Humane Kings Commentary. Ximing Moona Woncheuk (西明圓測/文雅, 613–696) authored approximately 19 to 23 works, comprising 80 to over 100 volumes. However, determining the exact number and identifying cases of “different titles for the same work” remain challenging. His extant works include Discourse on the Theory of Consciousness-only Commentary, Sutra on the Perfection of Wisdom Exposition, Sutra of Innumerable Meanings Commentary, Explanation of the Saṃdhinirmocana Sūtra, and Sutra for Humane Kings Commentary. His final work, Sutra for Humane Kings Commentary, became a foundation of national protective faith, highlighting that preserving the Dharma internally is essential for safeguarding the nation externally. This sutra illustrates the practice of self-benefit through contemplative emptiness, benefitting others through the Ten Stages of Bodhisattva development, and the interpretation of internal Dharma protection through the non-duality of the Two Truths. It demonstrates external protection through the effects of national and personal security gained by reciting the sutra. Woncheuk’s understanding of ultimate truth involves establishing the three kinds of “absence of nature” (三無性) by discarding the three natures(三性) of Consciousness-only. Thus, he discards the imagined nature to establish impermanence, relinquishes the dependent nature to show non-arising, and rejects the ultimate nature to indicate the absence of intrinsic existence. Paramârtha and Bhāviveka similarly emphasize the three absences of nature, but while Bhāviveka does not adhere to what he establishes, Paramârtha preserves the three absences of nature as an un-posited truth. Woncheuk also interprets Xuanzang’s theory by discarding only the imagined nature while retaining the dependent and ultimate natures. He posits that imagined nature must be eliminated as it exists only in ordinary beings’ delusions, whereas dependent and ultimate natures exist in principle but not within delusions. Therefore, he bases the establishment of the three absences of nature on the three natures. He attributes the differences between Bhāviveka and Dharmapāla to their respective interpretations based on the Schools of Nāgârjuna and Maitreya. Woncheuk’s interpretation reflects a comprehensive understanding of scripture rooted in harmonious integration. Dharmapāla, on whom Woncheuk relies, refutes attachments to both Nāgârjuna’s emptiness and Maitreya’s existence, establishing the Middle Way, asserting that dependent nature is neither void nor existent. Emphasizing the Mahayana path of non-duality, Woncheuk uses Dharmapāla’s Commentary on the Extensive Treatise of the Great Vehicle to support this view. Additionally, he integrates perspectives from the Sarvāstivāda and Sautrāntika schools of the Lesser Vehicle, as well as from Nāgârjuna and Maitreya of the Great Vehicle, broadening his insight and synthesizing these into the Middle Way as central to Buddhist teachings. Thus, Woncheuk’s final work, Sutra for Humane Kings Commentary, reflects his mature philosophy and insight as a philosopher and translator, establishing it as his representative work.