분황 원효 『무량수경종요』의 중심 내용과 주요 특징

초록

This paper explores the core content and key characteristics of Doctrinal Essentials of the Sutra of Immeasurable Life, a surviving Pure Land text by Bunhwang Wonhyo (617-686), to examine his understanding of the One-Mind Pure Land. In this work, Wonhyo develops his arguments through a dual framework of the Pure Land's merits and the practices necessary for rebirth, emphasizing major doctrinal themes through his analysis of the classification of practitioners. In the final section, the "Great Summary," a concluding addition by Wonhyo himself, he moves beyond a merely declarative presentation of Pure Land doctrine to clearly articulate his One-Mind Pure Land thought: that this shore and the other, life and death, the impure world and the Pure Land are all, in essence, one within the One Mind (一心). Wonhyo further clarifies this view through his analysis of the sufficient and auxiliary conditions for rebirth. Notably, he asserts that the ten repetitions of an invocation (十念), as an auxiliary condition, implicitly enable a practitioner to attain the karmic result of rebirth in the Pure Land. He also notes that only bodhisattvas who have reached at least the first stage (ground) can fully realize the merit of the ten repetitions, and that this practice serves as the cause for rebirth in the Pure Land for those of lower-grade faculties. In his treatment of both the implicit and explicit meanings of this practice - including the utmost mind (至心) and the continuation of the ten invocations (十念相續) - Wonhyo presents especially creative interpretations using illustrative analogies. One such analogy, drawn from Tanluan(曇鸞)'s Commentary on the Treatise on the Pure Land and Daochuo(道綽)'s Anleji(安樂集), tells of a man fleeing a deadly thief who comes upon a great river. In that desperate moment, his mind is focused solely on crossing the river to survive. Wonhyo uses this to illustrate the single-minded focus required of Pure Land practitioners - concentrating exclusively on the Buddha's name or image without distraction - which exemplifies the spirit of the ten invocations and the utmost mind. Wonhyo also addresses doctrinal differences between the Sutra on the Meditation of Infinite Life (觀無量壽經) and the Buddha's Utterance of the Sutra of Infinite Life (佛說無量壽經). He explains that the former refers to those who, despite having committed the five heinous crimes, are still capable of repentance through the Mahayana teachings, while the latter concerns those who have not repented. From this distinction, he concludes that the two scriptures are not contradictory. For Wonhyo, the decisive factor lies in whether repentance has occurred. Through this analysis, it becomes evident that Wonhyo did not advocate exclusively for the Other-Powered Pure Land (他方淨土). His discussion of the causes of rebirth among the three groups of people and the three levels of practitioners demonstrates his recognition of both the Self-Mind Pure Land (唯心淨土) and even the Pure Land realized within this present life (此方淨土) as valid interpretations. His criterion for rebirth - whether the ten invocations have been fully accomplished - reflects a broader, more inclusive doctrinal stance. This recognition of the Self-Mind Pure Land(唯心淨土) indicates that Wonhyo embraced perspectives beyond the exclusively other-powered view, confirming that his Pure Land thought was far more comprehensive.

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