원효의 ‘바른인식’에 관한 유식학적 이해

Abstract

Dignāga(ca.480-540) divides the recognition structure of direct perception into three categories: the grasped, the grasper, and self-recognition. Moreover, he takes the position of Yogācāra in the sense that these perceptual aspects are inseparable. Additionally, he is an “aspectarians” (sākāravāda) in the Yogācāra tradition because he does not take “aspect” to be false. By comparison, Wonhyo (元曉 ca. 617-686) emphasizes the view of “non-aspectarians” (nirākāravāda) based on the Dasheng qixin lun(大乘起信論) and the Ru Lengqie jing(入楞伽經). This is not to say that he denies the view of “aspectarians” (sākāravāda) because he recognizes “aspectarians” in terms of reality and “non-aspectarians” in terms of convention. The view of the “non-aspectarians” is more important to Wonhyo because the classification of direct perception recognition structures, i,e., the grasped, the grasper, and self-recognition, is caused by a contaminated conception. A fundamental ignorance pollutes “foundational consciousness”(ālayavijñāna) and therefore the contaminated “foundational consciousness” generates a variety of discerning minds. In other words, conceptual cognition occurs and is inherited by what the contaminated conception divides into “the grasped” and “the grasper” What is important to Wonhyo then, is knowing the valid cognition so as to extinguish this contaminated conception.