무성유정론(無性有情論)의 쟁점과 그 철학적 함축 - 원측(圓測)의 이해에 근거하여 -

Abstract

This paper is a trial of exposition on the ambiguity or complexity of Buddhist Gotra Theory and appreciation of its philosophical implication, based on the tradition and interpretation of Woncheuk(圓測, 613~696). For this, supposing that Gotra Theory is textiled both by hierarchical view on actual differences among gotras and positive appreciation of the same ideal of nirvāṇa among them transcending their differences, I exposed the view on agotrasattva of Three Vehicle lineage thinkers(三乘家) who emphasize actual differences among Sentient Beings or Practitioners, One Vehicle lineage thinkers(一乘家) who still appreciate the unity among them regardless of their differences, and Woncheuk as negotiator who tried to reconcile the conflict between both lineage thinkers. According to Woncheuk’s tradition, One Vehicle lineage thinkers are featured by appreciating Buddha’s Great Compassion which never give up the hope for salvation of agotrasattva. On the contrary, Three Vehicle lineage thinkers stand the ambiguity between Buddha’s hope and desperation for salvation of agotrasattva. And as negotiator of two conflicting thinking, Woncheuk on one hand appreciated the possibility of salvation of agotrasattva supported by One Vehicle lineage thinkers, but on the other hand approved the existence of ‘real’ agotrasattva who never could attain Buddhahood mentioned by Three Vehicle lineage thinkers. I believe his ambiguous and multifaced view on agotrasattva is connected with “hermeneutical predicament” of Buddhist thinkers who must accept all kinds of the seemingly conflicting Teachings of Buddhist canons as Buddha’s Truth. For me, these three answers to the possibility of agotrasattva’s attaining Buddhahood seem to be ambiguous and imperfect since none could present clear explain about the contradiction between Compassion and Wisdom. But from a philosophical point of view it could be read that Buddha himself has been understood by Buddhist thinkers as multifaceted personality who have both Wisdom’s Eye to reality of sentient beings which are suffered by the bondage of evils and Compassionate Heart for the salvation of those sentient beings. I believe these features of Buddha are connected with the self-conception of Buddhist thinkers or human beings themselves pursuing the liberation from sufferings or bondage of desire.