원효 『대승기신론소』의 십지(⼗地) 고찰

Abstract

In the Awakening of Faith in the Mahayana, the Bodhisattvas of Ten Stages earn the title of Dharma-kāya by realizing the suchness (tathāta) boundary even though they have not reached the ultimate stage of Buddha. As Dharma-kāya, they are explained to have profound experiences with the truth of One Mind and practice without making any more artificial efforts. According to Wonhyo's interpretations, they can be called as a Bodhisattva of Dharma-kāya for their perceptive abilities to embrace Dharma-kāya most completely among the 52 Bodhisattva stages. He regarded the Ten Stages as a proc- ess of returning to One Mind and believed that the progressive pattern of each stage should be understood through the mind and consciousness of many different layers that arise and cease. Also, the Bodhisattvas of Ten Stages are considered as beings closest to the truth of One Mind. Since they only have the subtle consciousness of Dharma-kāya left after eradicating the wild and polluted consciousness. They are thus called Dharmakāya-Bodhisattvas whose object of perception is Dharma-kāya rather than Dharma-kāya himself. In his interpretations of Maṅgalaśloka, Wonhyo argued that the Three Jewels should have the equal values to One Mind and included the Bodhisattvas of Ten Stages in the content of Three Jewels by citing “The Chapter of the Ten Stages” in the Avataṃsaka-sūtra as his source. When "Dharma-kāya" is considered as a keyword, however, his concept of Ten Stages in his annotations of the Awakening of Faith in the Mahayana corresponds more to the order and logic of concepts in the Awakening of Faith in the Mahayana than “The Chapter of the Ten Stages” in the Avataṃsaka-sūtra.