芬皇 元曉의 一心과 妙空 大行의 한마음

Abstract

This paper examines the continuity and discontinuity of fundamental mind and present consciousness in Bunhwang Wonhyo (芬皇 元曉, 617~686) of Silla and Myogong Daehaeng (妙空 ⼤⾏, 1927~2012) of Korea. Wonhyo called fundamental mind the "Origin of One Mind", while Daehaeng called it "One Mind Juingong". On the other hand, both Wonhyo and Daehaeng called present mind as the One Mind. Therefore, the enlightened One Mind of Buddha corresponds to Wonhyo’s "Origin of One Mind" and Daehaeng’s "One Mind Juingong". Thus, Wonhyo’s "Origin of One Mind" and "One Mind" corresponds to Daehaeng’s "One Mind Juingong" and "One Mind". However, One Mind has been used to convey a variety of meanings. In the case of Wonhyo, this term means ālayā vijñāna, but at other times, he also used it to mean tathāgatagarbha. He did not stop there. He used the term to mean nirvana and he even went further and used it to mean the "Origin of One Mind". Wonhyo established his thoughts originally from the old translation system and accepted the new translation system on top of it. The four different kinds of One Mind ― that is, One Mind as ālayā vijñāna, tathāgatagarbha, nirvana, and Origin of One Mind can be understood as the results of his endeavors in seeking the truth of Buddhism. In the case of Daehaeng, One Mind was understood as four different concepts: Buddha-nature, One Mind Juingong, One Mind, and Five Gong (cooperation). These four concepts seem to be the core ideology that constitutes Daehaeng’s worldview. Daehaeng referred to this One Mind with many names: Juingong, Dad, Mom, pillar of mind, everyday mind, clean water, one thing, original face, one thing that does not exist, Amitabha, main Buddha, all-inclusive god, my dear, and others. Daehaeng also emphasized the concept of Juingong; this Juingong means "the self that leads oneself", "the true self of everyone", and "the true mind of the mind". It also means "a place that encompasses every being, supports everything, and operates everything". It is "a father and son at the same time", "the highest one and the lowest one at the same time", and "a non-fixed being that can become anything". Therefore, this Juingong is a whole being that cannot be divided into parts. This tradition of Daehaeng’s Juingong practice can find its origin in Musang (無相, 680~756 or 684~762) who attained enlightenment through ascetic practices deep in the mountain. The structure of Wonhyo’s One Mind ideology is composed of Origin of One Mind, single taste (eka-rasa), One Mind, innate enlightenment and thusness. On the other hand, the structure of Daehaeng’s One Mind ideology is composed of One Mind Juingong and One Mind. Here, "One Mind Juingong" is equivalent to Wonhyo’s "Origin of One Mind" and One Mind is equivalent to the One Mind of Wonhyo. Therefore, Daehaeng’s "One Mind Juingong" is equivalent to the 9th consciousness − in other words, amala vijñāna − and One Mind is equivalent to the 8th consciousness, or ālaya vijñāna. In the above sense, both Wonhyo and Daehaeng’s 9th consciousness and 8th consciousness share both continuity and discontinuity at the same time. At the point where both consciousnesses meet, the aspect of dharma-kayā can be found; and at the point where both consciousnesses do not meet, the aspect of saṃbogha-kayā is found. Daehaeng’s One Mind Juingong and One Mind represent these two aspects.