『대승기신론』과 『금강삼매경론』의 一心二門 고찰 (A study on one mind and two aspects in the Awakening of Mahāyāna Faith and The Exposition of the Vajrasamādhi Sūtra)

서지정보

· 발행기관 : 동아시아불교문화학회
· 수록지 정보 : 동아시아불교문화 / 41호 / 137 ~ 168페이지
· 저자명 : 김영미

초록

일심이문(一心二門)은 『대승기신론』을 대표하는 체계로, 진여문은 진제이고 생멸문은 속제이다. 일심을 다시 체(體)와 용(用)으로 나누면, 체는 진여문인 적멸로, 용은 생멸문인 여래장(如來藏)으로 구분할 수 있다. 『대승기신론별기』에 원효는 진여문(眞如門)의 ‘사(事)’를 생략해 놓았다는 아주 중요한 문장을 적어놓는다. 이 문장을 근거로 이문(二門)을 세밀하게 ‘이(理)’와 ‘사(事)’로 구분할 수 있다. 원효는 『금강삼매경론』에서 속제를 버리고 증득한 진제를 [시각의] 원성실성인 진여문으로, 진제중도(眞諦中道)와 속제중도(俗諦中道)를 생멸문으로 상정한다. 진제중도는 생멸문의 ‘이(理)’로, 속제중도는 생멸문의 ‘사(事)’로 볼 수 있다. 『기신론』에서 진여문을 다시 이언진여(離言眞如)와 의언진여(依言眞如)로 나누는데, 『금강삼매경론』에서 원효는 이언진여를 진제중도에 배대하고, 의언진여를 속제중도에 배대한다. 진제중도는 여래장으로 [본각의] 원성실성이고, 속제중도는 의타기성이다. 『기신론』과 달리 『금강삼매경론』에서 진제와 속제 외에 진제중도․속제중도․무이중도로 일심이문을 설명한 것은, 원효가 이입(理入)을 지나 행입(行入)의 단계인 초지 이상의 수행경지에 있었기 때문이다. 원효는 일체 심법상의 총상을 관하면[同行總相觀] 공적무생(空寂無生)의 일심에 이른다고 하여, 일심이문의 구조를 설명한다. 일심의 체는 무상심(無相心)으로서, 일체 심상(心相)과 법상(法相)이 없는 진여문을 뜻한다. 공적심지(空寂心地)를 관하면 심공(心空)과 공심(空心)을 증득하는데, 이는 일심 본각의 뜻이기 때문에 생멸문을 의미한다.

영어초록

One mind and two aspects(一心二門) is a system that represents the Awakening of Mahāyāna Faith which explains that the true-thusness aspect indicates the absolute truth and the production-and-extinction aspect demonstrates the conventional truth. If one mind is again divided into the essence and function, the former can be classified as calm extinction, the true-thusness aspect, and the latter as Tathāgatagarbha, the production-and-extinction aspect. Wonhyo writes down an important sentence in Expository Notes on the Awakening of Mahāyāna Faith that he omitted ‘external activity(事)’of the true-thusness aspect. Based on this sentence, the true-thusness aspect and the production-and-extinction aspect can be differentiated between ‘fundamental essence(理)’ and ‘external activity(事)’ in detail. In the Exposition of the Vajrasamādhi Sūtra, Wonhyo regards the absolute truth which was acquired after abandoning the conventional truth as the true-thusness aspect, that is, pariniṣpanna-svabhāva of initial enlightenment and the middle way from the standpoint of the absolute truth and the middle way from the standpoint of the conventional truth as the production-and- extinction aspect respectively. Therefore, the middle way from the standpoint of the absolute truth can be regarded as ‘fundamental essence(理)’ of the production-and- extinction aspect and the middle way from the standpoint of the conventional truth as ‘external activity(事)’ of the production-and-extinction aspect. In the Awakening of Mahāyāna Faith, the true-thusness aspect is divided into two groups, thusness as removed from language and thusness expressed in language. In the Exposition of the Vajrasamādhi Sūtra, Wonhyo can be seen as having assigned thusness as removed from language to the middle way from the standpoint of the absolute truth and thusness expressed in language to the middle way from the standpoint of the conventional truth. The middle way from the standpoint of the absolute truth is Tathāgatagarbha, pariniṣpanna-svabhāv-a of original enlightenment and the middle way from the standpoint of the conventional truth is paratantra-svabhāva. The middle way from the standpoint of the absolute truth considered enlightenment from the perspective of dhyānic absorption and the middle way from the standpoint of the conventional truth from the perspective of practice and edification of people, that is, Wonhyo’s stage. Unlike the Awakening of Mahāyāna Faith, the reason why Wonhyo in the Exposition of the Vajrasamādhi Sūtra illustrated one mind and two aspects with the middle way from the standpoint of the absolute truth, the middle way from the standpoint of the conventional truth and the middle way free from dualistic extremes other than the absolute truth and the conventional truth was that he was at a stage of more than the first of the ten bodhisattva bhūmis of entering into the access of practice beyond the access of principle. Wonhyo accounts for the structure of one mind and two aspects, saying, "If a person undergoes total understanding of all the generic characteristics of the mind and dharmas, he or she will reach one mind that is void and calm, producing nothing." The essence of one mind is the mind of formlessness which signifies the true-thusness aspect without the contents of the mind and the characteristics of the dharma. If a person contemplates that ground of the mind where all is void and calm, voidness of mind can be achieved, which implies the production-and-extinction aspect because it is the aspect of original enlightenment of the one mind.

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