원효와 唯心淨土說 -『無量壽經宗要』의 大意를 중심으로 -

Abstract

Many scholars has asserted that Wǒnhyo’s thought is the Theory of Pure Land within Mind(唯心淨土). But it is mistake. This article aims to prove those viewpoints wrong. Their only one ground is a sentence from the chapter of Comprehensive Meaning(大意) in Muryangsu-gyǒng chongyo(『無量壽經宗要』), which says that “The impure field and the pure country comes from One Mind, and saṁsāra and nirvāṇa has same destination.” Many scholars didn’t consider the context which ‘the problematic sentence’ has been told entirely. I think it is necessary for scholars to consider its context for understanding the contextual meaning correctly. For this reason, the important thing is to grasp the turning point between first paragraph and second paragraph. Unfortunately, all translators whom I investigated took mistakes. ‘A problematic Sentence’ of second paragraph is not the context to preach the way to the Pure Land, whether the theory of Pure Land within Mind or Pure Land in Western World. It has an ontological connotation in which every sentient beings has a non-dual Buddhahood. The problem is that every sentient being can’t stay on it and flows unto the way of saṁsāra. Fortunately, there is a way to come back to Buddhahood by two Buddhas. It is the way to the Pure Land and the reason to preach Muryangsu-gyǒng(『無量壽經』). From this standpoint, I ascertained that viewpoint of ‘the problematic sentence’ tells the theory of Pure Land within Mind is incorrect. Because ‘the problematic sentence’ is not the context to propose the theory of Pure Land in Mind but the starting point to the theory of Pure Land in Western World(他方淨土). Of course, the compromise between the theory of Pure Land in Mind and the teory of Pure Land in Western World is also incorrect.