| 원효(元曉)의 화쟁적 사유와 대승적 세상보기에 대한 이해 | |
| 저자 : 김형효 | ISBN : 1225-4576 |
| 발행기관 : 한국학중앙연구원 | 발행년도 : 2002.06 |
| 간행물 : 정신문화연구 | 권·호 : 제25권 제2호 (통권 87호) / 2002 여름호(통권 87호) |
| 페이지 : 107-148 | |
첨부파일 元曉의 화쟁적 사유와 대승적 세상보기에 대한 이해.pdf |
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소개 |
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키워드和諍, 大乘, 一心, 三空, 진여문, 생멸문, 始覺, 本覺, 不一而不二, implex, 이중긍정, 이중부정, 空相, 空性, 연기법, 해탈법, 依他起性, 假有, 妄有, 妙有, 이중화합, 이중회기, 生無自性, 圓成實性, 融二而不一, 勝義無自性, 不雜不離, 散種, 自家受精, 緣起卽空, 體相, 交織性, 代謝性, 보충대리성, 一多, 同異, 差延, 물과 허공, 근원과 바다, 동거와 차이, 大慈大悲 |
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목차Ⅰ. 元曉의 이해가 어려운 까닭Ⅱ. 화쟁적 사유의 진리와 그 구조 Ⅲ. 대승적 세상의 진리와 그 구조 Ⅳ. 差延과 圓融으로서의 화쟁적 사유 Ⅴ. 물과 허공의 대승적 이미지 English Abstract |
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초록It is difficult to understand Wonhyo"s discourses, because he is not telling us materially the contents of whatever a certain Buddhistic doctrine is, but formally the way of thinking to view simutaneously the various contents of Buddha"s doctrines. This way of thinking is close to the method of inter-twining Buddhistic doctrines. The reason of inter-twining is for the purpose of viewing the world as it is. In twining the facts in the world, we can see the world in a form of complete combination. Such a world is called Mahayana. And the way of thinking in this form is called by him Hwajaeng of which the significance is interpreted as twining strifes. He names this way of twining as completely combining all kinds of doctrines. The principle of perfect combination is succinctly expressed as both non-unity and non-duality. This principle is converged in the terms of binary opposition: being/nothingness, matter/emptiness, oneness/multiplicity, water origin/ocean, one mind/three voids, silence/language, true suchness/worldly truth, initial enlightenment/essential enlightenment. Such terms in a binary opposition system are composed of a syncategorical way of thinking by which if we draw one term up, another term entails it of necessity concomitantly. This sort of syncategorem is philosophically considered to allude Heideggerian Unter-Schied or Derridean différance. For he says that one side is different from another side; but this difference doesn"t mean the opposite contradiction. Rather the difference indicates what makes co-habitation possible, because without the one can not be the other. Therefore the one becomes near to a trace of the other in difference. In other words, the other is always and already inlaid into the one. For example, the origin of one mind expressed by Wonhyo is focussed on worldly truth, while the ocean of three voids stands for absolute truth (true suchness). These two faces of Buddhistic truth are standing in a different dimension: the former is of phenomenal truth, whereas the latter is of noumenal. So the former speaks in general for the law of everything arising from conditions, while the latter is symbolic of the law of total liberation. Then, by the law of everything arising from conditions, all realities in a phenomenal world are nothing but the traces happening in between, which are also nominated as pseudo-beings. Traces or pseudo-beings signify non-substantial simulacra, that is to say, beings already blended with void. On the other side, the law of total liberation by emptiness leads paradoxically to the mystic being. This means the invisible essence manifests itself through the visible phenomenon. The case being so, the empty reveals itself by means of the real. So the two faces of Buddhistic truth are neither separated nor unified. The one being different from the other, the one is always and already deferred to the other. That is why we think Wonhyo"s Hwajaeng is analogous to the idea of différance nowadays used in post-modernism. To speak literally, Hwajaeng is translated as harmonizing strife. This term is not, properly speaking, appropriate for the meaning of concept. Rather it is similar to an anti-concept. We can say that Wonhyo as well as Laotse and Chuangze is a deconstructive thinker appeared before in the past. It means deconstructionism is not a way of thinking that has only recently appeared. Hwajaeng may be comprehended as a way of textile intertwining in differences. Such a way is named textuality. Similarly he names it as metabolic exchange. In textuality the same is not understood like the identical, as the other should not be comprehended like the opposite. For as the same is the other of the other, the other is the same otherwise than the self. Hwajaeng should be no more appreciated, contrary to the general tendency of interpretation up to now, as a spiritual attitude to overcome as many kinds of strife as possible. Such an affective and sentimental imagination is nothing but a phantasm. According to Wonhyo, Buddha"s truth doesn"t consist in effacing or overcoming the difference; on the contrary it reveals the co-habitation of difference. The principle enclosing like a pair both the same and the other he has mentioned leads to indicate the grammatical knowledge of the factual necessity alluding the essence of the Mahayana world itself. That grammar is in a word, textual. When man arrives to know it properly, he can apprehend Great Mercy and Great Pity by himself. For Great Mercy emerges from digesting well the law of everything arising from conditions, and Great Pity extends all round from the law of total liberation in emptying ourselves. |
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| 다음글 : 파나(fana)와 공(空): 이슬람과 불교의 만남의 가능성에 관하여 | |
| 이전글 : 성철 법어 ‘산은 산이요 물은 물이다’에 대한 원효적 해석 | |