원효의 외도(tīrthaka) 비판에 관한 고찰 - 『기신론소기』 중 眞如自性 관련 四句 분석을 중심으로 -
Contemplation on Wonhyo’s Examination of the Opponent Schools: Focusing on the analysis of four alternatives(catuṣkoti) in the description on tathatā-svabhāva* in his commentaries on the Awakening of Faith in Mahāyana
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초록
원효는 『기신론소기』에서 호법의 『대승광백론석론』을 인용하여 진여자성을 설명한다. 구체적으로 ①유, 무, 유와 무, 비유와 비무, ②같음(一), 다름(異), 같음과 다름, 같지 않음과 다르지 않음이라는 두 종류의 사구를 귀류논증으로 변용하여, 상키야 학파, 바이셰시카 학파, 자이나교, 아지비카의 견해를 검증한다. 궁극적으로 이들의 견해가 모두 잘못되었다고 논파한다. 한편 원효는 유, 무 등의 사구와 같음, 다름 등의 사구와의 관계에 대해서는 직접 설명하지 않지만, 필자는 두 사구의 연관성을 분석하고 고찰한다. 나아가 필자는 다음 세 가지 점을 본고의 가치로 둔다. 첫째, 언급된 사구가 진여자성을 검증하는 수단으로서 올바른 것인지를 검증한다. 둘째, 각 사구가 각 학파의 견해로 단정하는 불교 입장을 세친의 논서들을 중심으로 단편적이나마 입증한다. 셋째, 귀류논증을 통해서 진여자성으로서의 여실공의 의미를 명확히 한다. 결론에서는 여실공은 능취와 소취가 없는 상태이고, 이를 正觀(=觀智)이라고 한다는 점에서 필자는 초·중기 유식학의 원성실성과 후기 유식학의 자증과 동등한 개념으로 본다.
Abstract
Wonhyo explains the concept of tathatā-svabhāva*(眞如自性) by quoting Śatakakārikāvṛtti of Dharmapāla in Commentaries on the Awakening of Faith in Mahāyana. Concretely, Wonhyo transforms two kinds of four negative alternatives, one is the case of ‘being’, ‘non-being’, ‘being and non-being’, ‘non-being and non-non-being’, the other is the case of ‘identity’, ‘non-identity’, ‘identity and non-identity’, ‘non-identity and non-non-identity’, into four positive alternatives to criticize four schools - Sāṃkhya, Vaiśeṣika, Jaina, Ājīvika, in the manner of prasaṅga. He proves at the last step the doctrines of each school cannot be true through indicating logical errors. On the other hand, though Wonhyo does not refer to the relation of the two kinds of four alternatives, the paper infers logically the correlation of both to make a sure the relation of being and svabhāva that would be a clue to disclose the relationship of tathā-śūnya*(如實空) and four prasaṅga alternatives. The paper, moreover, puts a value of the following as three points to develop its argument. First, whether the two kinds of four alternatives are a suitable instrument or not to examine all of the beings and their svabhāva-s. Second, the principle of each school in the alternatives is just determined from the view of Buddhist, so the paper reviews some Buddhist texts written by Vasubandhu and so on to find the same view to each school. Third, the paper considers the meaning of tathā-śūnya* as tathatā-svabhāva* through the prasaṅga alternatives. The paper says, in its turns, on the point that tathā-śūnya* is the state of neither grāhaka nor grāhya, it is not different from the concept of the perfect(pariniṣpanna) or of self-awareness(svasaṃvedana) in Yogācāra theory.
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