원효의 무주처(無住處)열반과 무애(無礙)

Abstract

Wonhyo's concept of nirvāṇa, characterized as Apratiṣṭhita- Nirvāṇa, is related to his concepts of prajñā and kleśa. Wonhyo characterizes Apratiṣṭhita-Nirvāṇa as 3 traits of dharmakāya, prajñā, and mokṣa and 4 virtues of nitya, sukha, ātman, and śubha. In Daehyedogyeongjongyo, he investigates dharmatā-prajñā by the theory of Vijñaptimātra, and expresses his own opinion that Tathāgatagarbha is dharmatā-prajñā. In addition, revealing both dharmatā-prajñā in the objective perspective and the contemplative-prajñā in the subjective perspective, he also refers to the heterogeneous combination of subject and object as an unified state, and establishes his own concept of prajñā. According to Wonhyo's theory, prajñā, signifying dharmakāya reflecting itself, makes it possible to attain Apratiṣṭhita-Nirvāṇa being freed from kleśa-pratighāta and prajñā-pratighāta, that is mentioned in Ijangui. In addition, Apratiṣṭhita-Nirvāṇa is connected to the world of Avataṃsaka, because it encompasses anāvaraṇāpratighāta-dharmadhātu as Eka-dharmadhātu. It is not only nirvāṇa of an individual but the awakening of a bodhisattva who seeks the pure land with the awareness as a being living in society and in the world, that achieves Apratiṣṭhita-Nirvāṇa and makes Avataṃsaka-Pure-Land as the non-dual Pure-Land. Wonhyo pursues the practice as a bodhisattva through ‘acting apratighāta’ and studies various types of Vijñaptimātra-theory in order to secure theoretical consistency with the idea of ​​the Tathāgatagarbha. While epistemologically analyzing prajñā based on the theory of Consciousness-Only, he pands and converges the two truth doctrine by the Samron-studies. On such a basis the inevitable correlation between prajñā and nirvāṇa is established, and it is also clarified in relation with kleśa.