계승과 변용의 관점에서 파악한 의상의 단혹론 — 『십지경』 ‘非初非中後’ 게송 해석을 중심으로 —

Abstract

Based on the theory of dependent arising of the dharma-realm (法界緣起) and the theory of arising of the nature (性起), Zhiyan (智儼) established the theory of severing of delusion in early Huayan school by asserting that severing of delusion is same as true reality (實相) and reward (果報). This article attempted to examine Uisang’s theory of severing of delusion from two perspectives: succession and transformation of Zhiyan’s theory. In other words, Uisang generally accepts Zhiyan’s theory, but transforms it in a way that further highlights the aspect of arising of the nature. Uisang’s transformation can be considered in three parts. First, while Zhiyan argues that the discussion related to the verse, “非初非中後” of the Daśabhūmikasūtra works for both the Final teaching (終敎) and One vehicle (一乘), Uisang transforms this discussion into a doctrine that belongs only to One vehicle by re-establishing this discussion as severing from time long past (舊來斷). Second, regarding the counterargument that “本來不須斷” and “一斷一切斷”, which Zhiyan suggested, are contradictory, Uisang asserts that those two are also one dependent arising of an explanation for the sake of sentient beings according to needs, so they do not form a contradictory relationship. This is because truth does not lie in severing and not severing, and therefore at the same time truth can lie in severing and not severing with the same logic. Through this, he tries to grasp Zhiyan’s theory as the relationship of perfect interfusion from his own point of view, which is comprehensively done in the third part. In other words, he transforms “本來不須斷”, “一斷一切斷”, and “如虛空斷”, which is established by Zhiyan, into “舊來不動”, “舊來斷”, and “舊來成佛”, respectively, and through this, integrates them into “舊來”. Therefore, according to him, no matter which of “本來不須斷”, “一斷一切斷”, and “如虛空斷” is picked up, it is a phenomenon that has already been completed and emerged from time long past. For example, if something doesn't move from time long past, it's because its delusion has been severed from time long past and it's been a Buddha from time long past. In conclusion, as for Uisang, severing of delusion is just another expression of the manifestations of the tathāgata in which “舊來斷” is a host and “舊來不動” and “舊來成佛” are guests.