원효의 대승 사상과 말나식 고찰 - 『대승기신론소』, 『별기』를 중심으로

Abstract

This paper aims to examine the characters of Wonhyo’s thoughts by looking into his interpretations of manas-vijnana, these being presented in his works 『Daeseung gisillon so』 and 『byeolgi.』Manas-vijnana is a key concept of Yogācāra School, Wonhyo, provided notes and interpretations for 『Mahayana Shaddhotpada Sastra 』(Discourse on the Awakening of Faith in Mahayana), and interpreted its major aspects drawing upon eight the cognition base theories of Yocagara thinking. The eight consciousness include: the previous five consciousness, 6th consciousness, 7th manas, and 8th Ālayavijñāna. Of particular interest when regarding manas, Wonhyo provided different interpretations from Cheng Weishi Lun, the ultimate collection of Yogācāra School, and 『Daeseung gisillon eugi』 of Whaeum’s master Bupjang. While in 『Cheng Weishi Lun』, manas, drawing upon Ālayavijñāna, takes Ālayavijñāna for the recognized, Wonhyo deals with not only Ālayavijñāna itself but every law that manifests as the objects to be recognized. Therefore, Wonhyo glossed “Chisang” among the six chu as a mana in 『Daeseung gisillon so』 and 『byeolgi』. As for Wonhyo, manas become “bulgong soeu”i of the will as they stretch into the limit of six chu, this being different from the approach of Yogācāra School which takes Ālayavijñāna for the object of bannyeoun. Manas as “chisang” become “bulgong soeui” of the will and lead into covering the limit and gets to the bannyon of yukchin. Depending upon whether to reflect the spirit of Mahayana or not, the meaning is different between the manas of 『Cheng Weishi Lun』 causing an action for Ālayavijñāna and Wonhyo’s manas causing an action for both ah and aso. Wonhyo interpreted that manas activate “ah” and “aso”, which means that the subject “ah” accepts “aso”, the object. This causes one to recognize that the phenomenal world, consisting of chungsangsim and communicating with Mahayana thinking of pure Tathata bupin singleness, is not merely imagination but a phenomenon. We can consider that such readings of Wonhyo emphasized the dynamics of sangmyulmun over the aspect of bulsang bulmyul of pure Tathata. Wonhyo, being a philosopher as well as a Buddhist monk, led then an aristocratic centered Buddhism into Mahayana Buddhism. In interpreting manas as well, Wonhyo’s Mahayana thinking - covering the chinyeomun of immortality and ever-changing sangmyeulmun - can be said to be a structure which actively accepts the dynamics of maya, which is different from the standpoints of the traditional Yogācāra School and Whaeum.