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地・攝論學派의 교섭과 心識說의 錯綜 -- 『大乘四論玄義記』의 地·攝論學派 인식과 관련하여 =Connections and Interchanges between the Di-lun School and the She-lun School, and their Fresh Mixed Theories on the Consciousness of Mind ─Dasheng-silun-xuanyiji (大乘四論玄義記)’s understanding of the Di-lun School and the She-lun School
Author 석길암 (著)=Seok, Gil-am (au.)
Source 불교학연구=Korea Journal of Buddhist Studies
Volumev.23
Date2009.08
Pages261 - 297
Publisher불교학연구회=佛教學研究會
Publisher Url http://www.kabs.re.kr/
LocationDaegu, South Korea [大邱, 韓國]
Content type期刊論文=Journal Article
Language韓文=Korean
Keyword지론학파=地論學派=Di-lun school; 섭론학파=攝論學派=She-lun school; San-lun school; 대승사론현의기=大乘四論玄義記=Dasheng-silun-xuanyiji; 불성=佛性=Buddha nature; 심식설=心識說=theory of the Consciousness of Mind; 제8아리야식=Eighth Consciousness of Ālaya-Vijñāna; 제9아마라식=Ninth Consciousness of Amala Vijñāna; 혜원=Huiyuan
Abstract 본 논문은『 대승사론현의기(大乘四論玄義記)』「불성의(佛性義)」에서 지론학파와 섭론학파를 동일한 관점에서 비판하고 있는 것에 주목하여, 6세기 말에 이루어졌던 지론학파와 섭론학파의 교섭과 그에 따른 심식설(心識說)의 착종(錯綜)에 관하여 고찰한 것이다.
도생(道生, ? -434)을 기점으로 전개된 불성론은 남북조 불교의 중요한 흐름으로 기능하였다. 이러한 상황에서 6세기에 두 차례에 걸쳐 전해진 유식사상의 심식설이 불성론과 결부되어 이해되었던 것은 일면 자연스러운 흐름이었다. 삼론학파의 저술인 『대승현론(大乘玄論)』과 『대승사론현의기』가 지론학파와 섭론학파의 심식설을 불성의 문제로 이해하여 「불성의」에서 다루는 것은 이 때문일 것이다. 지론학파를 비판하는 부분에서 『대승현론』과 『대승사론현의기』의 논의는 중복되는 부분이 많다. 그런데 이 중복 부분에서 『대승사론현의기』는 지론학파와 함께 섭론학파를 병기(倂記)하고 동일한 관점에서 비판한다. 지론학파와 섭론학파의 사상적 차이를 고려할 때 이것은 쉽게 납득하기 어렵다. 따라서 논자는 『대승사론현의기』에 포착된 섭론학파는 이전의 섭론학파와는 다를 것이라는 관점에 착안하여, 섭론학파의 변화가 이루어진 연원을 추적하였다.
그 결과, 이전에 논의되었던 것처럼 지론종 북도파(北道派)와 섭론학파의 교섭과 융합만이 아니라, 지론종 남도파(南道派)와 섭론학파 사에도 교섭과 심식설의 착종이 일어났다는 것을 확인할 수 있었다. 곧, 남도파의 지론사(地論師)인 정영사(淨影寺) 혜원(慧遠, 523-592)을 기점으로 지론종 남도파와 섭론학파의 심식설이 착종의 과정을 거쳤으며, 『대승사론현의기』에서 거론하는 제구아마라식(第九阿摩羅識)을 설하는 섭론학파는 착종 이후의 섭론학파를 지목한 것임을 알 수 있었다. 그리고 『대승사론현의기』가 포착한 지론학파와 섭론학파는 동일한 관점에 의해 비판된다는 점에서 서로간의 사상적 상위가 크지 않았음을 시사한다.
그리고 지론학파와 섭론학파의 이러한 사상적 접근은, 남도파 지론사인 혜원이 『섭대승론(攝大乘論)』의 팔식설(八識說)과 『기신론』의 생멸문(生滅門)의 일절을 취하여 지론종 남도파의 심식설을 재조 직하는 과정에서 연원하는 것임을 알 수 있었다. 이것은 불교가 중국인들에게 이해되는 과정에서 일어나는 錯綜의 한 단면이기도 하지만, 동시에 인도에서 연원한 불교가 중국인들에 의해 이해의 폭이 확장되면서 새롭게 전개되어가는 양상의 일면이기도 하다.


Dasheng-silun-xuanyiji (大乘四論玄義記, Records of Profound Meaning of the Great Vehicle’s Four Treatises) criticizes both the Di-lun(地論) school and the She-lun(攝論) school as being the same school based on its Chapter of Meaning of Buddha Nature(佛性義). I examine the connections and interchanges between the Di-lun school and the She-lun school in the late sixth century, and explicate their fresh mixed theories on the Consciousness of Mind.
The theory of Buddha nature which was developed by Daosheng(道生, ?~434) is located in the main stream of Buddhism in the Northern and Southern Dynasties(南北朝時代). From this situation, it is natural that the theory of the Consciousness of Mind, or Consciousness-Only Thought, which had been introduced to China twice in the sixth century, was understood as a mixture with the theory of Buddha nature. This fact was reason why Dasheng-silunxuanyiji and Dasheng-xuanlun (大乘玄論), Treatise on Great Vehicle’s Profoundness) of the San-lun(三論) school took both the Di-lun school and the She-lun school’s theories of the Consciousness of Mind as the problem of the Buddha nature, and explored their meaning in its Chapter of Meaning of Buddha Nature.
While Dasheng-silun-xuanyiji’ critique on the Di-lun school overlaps much with those of Dasheng-xuanlun , the former mentions the She-lun school all together and criticizes it from the viewpoint of being the same school. But it doesn’ t make sense because the two schools have different ideas. I assume that the She-lun school referred to by Dashengsilun- xuanyiji was not the same as the school of former times, and traced its beginning to transform.
I conclude that the She-lun school didn’t just interchange its theory of the Consciousness of Mind with the Northern Sect of the Di-lun school, as many people explain, but also connects it with the Southern Sect. We can see that the Shelun school’s theory was mixed with the Northern Sect of the Di-lun school by the Di-lun master Huiyuan(慧遠, 523~592) at Jingying-si(淨s影寺 The temple belonged to the Southern Sect, and that the She-lun school which was described as the school of asserting the Ninth Consciousness of Amala Vijñ āa, in Dasheng-silun-xuanyiji , was the She-lun school transformed. Also, the Di-lun school and the She-lun school didn’t have major differences with each other, for Dashengsilun- xuanyiji took and criticized them as the same school.
I also conclude that the Di-lun school’s interchanges with the She-lun school brought out from the Di-lun master Huiyuan’s reorganization of the theory of the Consciousness of Mind through his mixing of the Eight-fold Consciousness of Mind preached in Shedasheng-lun (攝大乘論j, Treatise on Putting Great Vehicle’s Teaching Altogether) with the Gate
Table of contents1. 문제의 제기 264
2. 『대승현론』과 『대승사론현의기』의 지·섭론학파 인식 268
3. 『대승사론현의기』의 地·攝論學派 인식에 보이는 문제점 277
4. 교섭 그리고 착종(錯綜) 284
5. 맺는 말 291
ISSN15980642 (P)
Hits128
Created date2021.05.12
Modified date2022.03.17



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