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이장 (불교) (Korean Wikipedia)

Analysis of information sources in references of the Wikipedia article "이장 (불교)" in Korean language version.

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buddhism-dict.net

  • DDB, "二障". 2013년 5월 2일에 확인
    "二障:
    Pronunciations: [py] èrzhàng [wg] erh-chang [hg] 이장 [mc] ijang [mr] yijang [kk] ニショウ [hb] nishō [qn] nhị chướng
    Basic Meaning: two hindrances
    Senses:
    # Or 'two obstructions,' 'two impediments,' 1 etc. (Skt. āvaraṇa-dvaya, dvidhā-dauṣṭhulya; Tib. sgrib pa gnyis). These are the afflictive hindrances (kleśâvaraṇa 煩惱障) and the cognitive hindrances (jñeyâvaraṇa; also interpreted as 'hindrances of the knowable' ). Xuanzang rendered cognitive hindrances as 所知障, with the earlier rendering (in both Yogâcāra and Tathāgatagarbha works) being 智障.
    These two categories can be seen as a distinctly Buddhist way of articulating what Buddhism takes to be the basic problem of the human condition: (1) that we suffer from a wide range of emotive imbalances, such as anger, jealousy, pride, lust, dishonesty, and so forth, which are able to come to be based on the fact that (2) we live in a state of continuous misapprehension of reality, reifying and attaching to conceptual constructs that indicate our own existence as an autonomous 'self,' along with the assumed intrinsic, 'as-is' reality of the objects that surround us.2
    As articulated in Yogâcāra works, the term afflictive hindrances refers primarily to the mental factors 心所 that are of negative 不善 quality, which bring suffering and anxiety to sentient beings. Included here are the factors enumerated in such categories as the six fundamental afflictions 六煩惱 and twenty secondary afflictions 隨煩惱, along with their derivatives. In the most standard Yogâcāra definition (as one will find in such texts as the Yogâcārabhūmi-śāstra, Cheng weishi lun, etc.), the afflictive hindrances are said to have their origin in the view of the reality of a self (身見 satkāya-dṛṣṭi; 我執 ātma-grāha). They are said to operate within the first seven 'forthcoming consciousnesses' 轉識 and can be eliminated by the gradual practices of the śrāvakas and pratyekabuddhas. The cognitive hindrances are derived from the fundamental error of understanding dharmas ( 'phenomena' ) to exist intrinsically (法執; dharma-graha). They are conceptual errors, the most subtle of which are contained in the base consciousness 阿賴耶識 and can only be permanently eliminated by bodhisattvas who have a direct experience of emptiness. They serve as the basis for the afflictive hindrances. The five paths of Yogâcāra practice 唯識修道五位 are distinguished in terms of the bodhisattva's ability to quell and eliminate the active manifest forms, seed forms, and karmic impressions of these two kinds of hindrances. In Yogâcāra, these two kinds of hindrances are further subdivided into those that are produced by discrimination 分別障 and those that are innate 倶生障, with the former residing in the mental region of waking consciousness (the first six consciousnesses 六識) and the latter residing in the subconscious region of the mind (manas 末那識 and ālayavijñāna).
    The doctrine of the two hindrances did not develop only in the Yogâcāra system, as texts from the Tathāgatagarbha family contain roughly parallel discussions from an early date. In a very general sense, the two hindrances serve the same role in both Yogâcāra and Tathāgatagarbha of distinguishing between affective and cognitive problems. Both systems also agree that generally speaking, the afflictive hindrances can be remedied by the practices of Hīnayāna adherents, whereas cognitive hindrances can only be removed by the compassion and insight into emptiness possessed by bodhisattvas. Nonetheless, the radical differences in approach to be seen between these two systems also shows itself in the way they understand the problem of the hindrances.
    The only comprehensive treatise on the hindrances, entitled Ijang ui (二障義 'System of the Two Hindrances' ), was done by the Korean monk Wonhyo 元曉 (617–686), who discovered and analyzed the difference in the respective interpretations given to the two hindrances by the Yogâcāra and Tathāgatagarbha textual families. He uncovered the existence of these two distinct approaches in the course of composing his commentaries to the Awakening of Mahāyāna Faith [AMF] 起信論. In explicating the AMF, Wonhyo was forced to come to grips with a teaching of 'two obstructions' 二礙 (i.e. 煩惱礙 and 智礙), which at first blush seems to be equivalent to the standardized Yogâcāra model, but which is, in fact, based on a radically different articulation of how delusion occurs in the mind. The afflictive obstructions in the AMF, which impede the fundamental wisdom of thusness 眞如根本智, are equivalent to the same text's defiled mind 染心, which has six progressively subtle aspects 六染心. The most significant difference seen in the afflictive obstructions in the AMF is the fact that they are defined as 'the inability to perceive thusness,' which means that they show a markedly cognitive dimension, beyond their Yogâcāric definition as emotive turbulence. According to Wonhyo, the AMF's interpretation of the afflictive obstructions subsumes everything contained in both hindrances in the standard Yogâcāra explanation. The cognitive obstructions in the AMF are also interpreted differently from the Yogâcāra model. As the basis for the AMF's definition of nescience 無明, they refer specifically to the inability to properly discriminate objective phenomena. Thus, it is the bodhisattva's so-called 'phenomenal wisdom' (世間自然業智, 世俗智, — the function used in teaching others) that is obstructed. (Cf. the Tiantai 塵沙惑)
    In his Ijangui (borrowing extensively from a prior commentary on the AMF done by Huiyuan 慧遠; 523–592), Wonhyo traces a current going from the Awakening of Faith to earlier Tathāgatagarbha texts such as the Śrīmālā-sūtra 勝鬘經 and Benye jing 本業經 which, as Huiyuan demonstrated, is based the explanation of affliction and nescience on the framework of the four/five entrenchments 五住地惑. Wonhyo labels the AMF's interpretation of the hindrances as the 'esoteric' interpretation 隱密門, and the standard Yogâcāra explanation as the 'exoteric' interpretation 顯了門.
    Huiyuan, in his commentary to the AMF, devotes several pages to the explication of the hindrances (starting at T 1843.44.188b29), working exclusively within the Tathāgatagarbha texts that share closely in their doctrine with the AMF. He explains (like Wonhyo, but in slightly less developed form) that the definition of the hindrances varies according to the approach of the particular text.
    Tiantai masters such as Zhiyi 智顗 (538–597) and Zhanran 湛然 (711–782) were also interested in the theory of the hindrances, incorporating it into their own three truths system, in the process offering new interpretations. If Zhanran was aware of the Yogâcāra/Tathāgatagarbha bifurcation identified by Wonhyo, he does not seem to indicate such clearly, and his definitions of the hindrances are derived from the sources in the AMF/Tathāgatagarbha tradition, including references to the five entrenchments 住地惑. He understands the mental disturbances of views and perceptions taken together 見思惑 to be equivalent to the afflictive hindrances 煩惱障, with the mental disturbances of innumerable details and nescience taken together 塵沙無知惑 (cf. 三惑) to be equivalent in meaning to the undefiled nescience 不染汚無知 taught in Abhidharma, and the cognitive hindrances 所知障/智障 of Yogâcāra. While on one hand, this equivalence leaves out some of the nuance provided by Huiyan and Wonhyo in their analyses of the hindrances, Zhanran provides his own nuance by distinguishing the cognitive hindrances into the dimensions of principle 障理智 (roughly equivalent to the AMF's afflictive hindrances) and phenomena 障事智 (equivalent to the AMF's cognitive hindrances). Zhiyi makes a distinctive contribution to the discussion by attempting to grapple with the problem of the subject vs. objective character of the cognitive hindrances (see the article by Paul Swanson below). (T 1717.33.868c12-16)
    The Sutra of Perfect Enlightenment 圓覺經, an influential text in the formation of early Chan doctrine, also utilizes a framework of two hindrances in its fifth and sixth chapters, which seems to show awareness of all the above approaches. We can see in this text a clear influence from the East Asian essence-function 體用 logic as manifested in the Huayan li-shi 理事 paradigm, as the two hindrances are referred to as the 'phenomenal hindrances' 事障 and 'hindrances of/to principle' 理障. The phenomenal hindrances refer to karmic restrictions, habituations (thus, equivalent to afflictive hindrances)—whereas the hindrances of principle refer to conceptual errors (cognitive hindrances). Reflecting the SPE's overarching theme of special emphasis on nonattachment to one's religious insights, the hindrances of principle are especially pointed out as being obstructions that develop as a result of one's clinging on to what one has 'realized.' In his Large Commentary on the Sutra of Perfect Enlightenment, Zongmi takes up the explanation of these hindrances, basically following the distinction made by Wonhyo into Yogâcāra and Tathāgatagarbha/AMF interpretations. (Z 243.9.333-334) [Charles Muller; source(s): Nakamura, Yokoi, YBh-Ind, Hirakawa]
    # [fr] Fr. deux obstacles [Paul Swanson]
    #
    References
    Anacker, Stefan. Seven Works of Vasubandhu. Delhi: Motilal Banarsidass, 1984. (pages 221–230)
    Muller, A. Charles. “The Yogâcāra two Hindrances and their Reinterpretations in East Asia.” Journal of the International Association of Buddhist Studies 27. (2004-1): 207–235.
    ----. “Wonhyo's Reliance on Huiyuan in his Exposition of the Two Hindrances.” Bulletin of Toyo Gakuen University 14. (March, 2006): 1–16.
    ----. “Explanation of the Essence of the Two Hindrances through Ten Canonical Texts.” Korean Buddhism in East Asian Perspectives. Seoul: Jimoondang, 2007. 191–213.
    Shastri, Biswanarayan. The Role of Jñeyāvaraṇa in the Concept of Nirvāṇa of Yogācāra. Proceedings of the All-India Oriental Conference vol. 32, 361-362. 1984.
    Shastri, Biswanarayan. Two Obstacles in the Way of Nirvāṇa and Buddhahood. Karunesha Shukla, ed. Nature of Bondage and Liberation in Buddhist Systems. Proceedings of a Seminar held in 1984. Gorakhpur: 41-46. 1988.
    Swanson, Paul L. “Chih-I's Interpretation of jñeyāvaraṇa: An Application of the Three-Fold Truth Concept.” Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute 1. (1983): 51–72. [Charles Muller]
    [Dictionary References]
    Bukkyō jiten (Ui) 817
    Bulgyo sajeon 720a
    Zengaku daijiten (Komazawa U.) 980d
    Japanese-English Zen Buddhist Dictionary (Yokoi) 505
    Bukkyōgo daijiten (Nakamura) 1047c
    Fo Guang Dictionary 241
    Ding Fubao
    Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0086
    Bukkyō daijiten (Oda) 764-2*1316-3
    Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)"

buddhistdoor.com

dictionary.buddhistdoor.com

  • 佛門網, "二障". 2013년 5월 2일에 확인. 번뇌장과 소지장의 관계.
  • 佛門網, "二障". 2013년 5월 2일에 확인
    "二障:
    出處: 陳義孝編, 竺摩法師鑑定, 《佛學常見辭彙》
    解釋: １．煩惱障和所知障。煩惱障又名惑障，即貪瞋痴等煩惱，能使眾生流轉於三界之生死，因而障礙涅槃之業，故名煩惱障；所知障又名智障，即眾生有無明邪見，無明邪見能覆蓋慧解，令不聰利，因而障礙菩提之業，故名所知障。
    ２．事障和理障。貪、瞋、痴等煩惱能使生死相續，障大涅槃，名事障；邪見能礙正知見，障大菩提，名理障。
    出處: A Dictionary of Chinese Buddhist Terms, William Edward Soothill and Lewis Hodous
    解釋: The two hindrances:(1) (a) 煩惱障 The passions and delusion which aid rebirth and hinder entrance into nirvana; (b) 智障 or所知障, worldly wisdom e.g. accounting the seeming as real, a hindrance to true wisdom. (2) (a) 煩惱障 as above; (b) 解脱障 hindrances to deliverance. (3) (a)理障 hindrances to truth; (b) 事障 hindrances of the passions, etc.
    出處: 明，一如《三藏法數》字庫
    解釋:
    二障===﹝出圓覺略疏﹞
    〔一、理障〕，謂本覺心源，湛然清淨，由無明妄染，礙正知見，不達真如之理，是名理障。
    〔二、事障〕，謂眾生由無明障覆，生死相續，無由脫離，是名事障。
    二障===﹝出楞嚴經義海并宗鏡錄
    〔一、煩惱障〕，謂昏煩之法，惱亂心神，不能顯發妙明真性，是名煩惱障。
    〔二、所知障〕，所知障，亦名智障。謂執所證之法，障蔽智慧之性，是名所知障。
    二障===﹝出天親論﹞
    障即障礙。如金剛經中，須菩提得無諍三昧，蓋由離此二障故也。（梵語須菩提，華言空生。）
    〔一、煩惱障〕，煩惱即見、思惑也。謂須菩提證得第四阿羅漢果時，見、思二惑，俱已斷盡；心空寂靜，諍從何起？是故得於無諍，實由離此煩惱障也。（梵語阿羅漢，華言無學。）
    〔二、三昧障〕，梵語三昧，華言正定，即無諍三昧也。謂須菩提證得第四果
    出處: 丁福保《佛學大辭典》
    解釋: （名數）煩惱障，智障也。新譯為煩惱障，所知障。貪瞋痴等諸惑，各有二用：一者發業潤生而縛有情，使在三界五趣之生死中。由此而障涅槃寂靜之理，名為煩惱障。擾惱有情之身心，故名煩惱，煩惱能障涅槃，故名障。此煩惱障由我執而生。二者一切貪瞋痴等諸惑，為愚痴迷闇，不能了知諸法之事相及實性（真如），蓋其用能障可以了知事相實性之菩提妙智也。名障此妙智之愚痴迷闇，名為智障，亦名為知障，障礙所知之境而不使現，故云所知障。障礙能知之智而不使生，故云智障。此所智障由法執而生。此二障，一體二用，事物之用迷於和合之事邊者，名煩惱障。事物之體迷於如幻之理邊者，名所知障。小乘謂此為染污無知，不染污無知，勝鬘經於五住地中分別之，以見等四住地為所知障，以第五無明住地為智障。二乘但斷煩惱障，而證涅槃，菩薩兼斷所知障，亦不得菩提，此二障有寬狹。煩惱障所在處必有所知障。而所知障所在處，煩惱障未必隨之。蓋煩惱障局於不善與有覆無記，而所知障亦通於無覆無記。且煩惱障粗顯而易知，故示其頭數，如十惑乃至一百二十八等是也。所知障行相難知，且隨所知之法，而其數無數，故經論中不示其頭數。唯識論九曰：「煩惱障者，謂執遍計所執實我，薩迦耶見而為上首，百二十八根本煩惱及等流諸隨煩惱，此皆擾惱有情身心能障涅槃，名煩惱障。所知障者，謂執遍計所執實法薩迦耶見而為上首，見疑無明愛恚慢等覆所知境無顛倒性能障菩提名所知障。」【又】一煩惱障，即同上。二解脫障，解脫者滅盡定之異名也，滅盡定者心念都滅，離一切之障礙，是名解脫，即八解脫中之第八解脫是也。因而障聖者入滅盡定者之法，謂之解脫障。其法即不染污無知之一種也，利根之不還及阿羅漢，以離其解脫障，而得入於滅盡定也。俱舍論二十五曰：「謂唯依慧離煩惱障者，立慧解脫。依兼得定離解脫障者，立俱解脫。」【又】一、理障，邪見等之理惑障正知見也。二、事障，貪等之事惑相續生死而障涅槃也。圓覺經曰：「云何二障：一者理障，礙正知見。二者事障，相續生死。」"

cbeta.org

dongguk.ac.kr

ebti.dongguk.ac.kr

  • 호법 등 지음, 현장 한역, 김묘주 번역 & K.614, T.1585, 제9권. p. 483 / 583. 번뇌장(煩惱障)
    "번뇌장49)이란 변계소집인 실아로 집착하는 아견[薩迦耶見]을 첫째로 하는 128가지50) 근본번뇌 및 그것의 등류인 모든 수번뇌(隨煩惱)를 말한다. 이것이 모두 유정의 몸과 마음을 어지럽게 괴롭혀서 능히 열반을 장애함을 번뇌장이라고 이름한다.
    49) 다음에 번뇌장과 소지장의 두 가지 장애를 자세히 해설한다. 먼저 번뇌장의 자체를 드러낸다[第一出體]. 번뇌장(煩惱障)은 5취온(取蘊)에 대해서 실아(實我)라고 집착하는 번뇌를 말한다. 이에 128가지 근본번뇌와 스무 가지 수번뇌가 속한다. 이것은 유정의 몸과 마음을 어지럽게 괴롭혀서 열반을 장애하고, 생사에 유전케 하므로 번뇌장이라고 이름한다.
    50) 견혹(見惑)이 욕계에서 마흔 가지, 색계와 무색계에서 각각 서른여섯 가지씩 있으며, 수혹(修惑)이 열여섯 가지를 합한 것이다."
  • 호법 등 지음, 현장 한역, 김묘주 번역 & K.614, T.1585, 제9권. pp. 483-484 / 583. 소지장(所知障)
    "소지장51)이란 변계소집인 실법으로 집착하는 아견을 첫째로 하는 악견(惡見) · 의(疑) · 무명 · 탐 · 진(瞋) · 만(慢) 등이다.52) 인식의 대상53)과 전도됨이 없는 본성54)을 덮어서 능히 깨달음을 장애하는 것을 소지장이라고 이름한다.
    51) 소지장(所知障)의 자체를 드러낸다. 탐욕 · 성냄 · 어리석음 등의 번뇌가 인식 대상[所知]의 참다운 모습[法空]을 그대로 알지 못하게 하므로 이들 번뇌를 소지장(所知障)이라고 이름한다. 또한 참다운 지혜가 발현하는 것을 장애하는 점에서 지장(智障) · 보리장(菩提障)이라고도 한다. 이에 분별에 의해 생겨나는 것[分別起]과 선천적으로 일어나는 것[俱生起]이 있다.
    52) 소지장(所知障)의 수(數)도 번뇌장과 같다. 그것은 번뇌장이 일어날 때에는 반드시 소지장이 있기 때문이다. 그런데 번뇌장은 두드러진[麤] 것으로서 많은 품류(品類)가 있어서 알기 쉽기 때문에 2승(乘)도 역시 단멸한다. 다만 이것은 불선(不善)이고 유부무기성(有覆無記性)이므로 앞에서 숫자를 나타내 보인 것이다. 소지장은 미세한 것으로서 품류가 많지 않아서 매우 알기 어렵기 때문에 오직 보살만이 단멸한다.
    53) 인식의 대상[所知境]이란, 유위법과 무위법의 대상을 말한다.
    54) 진여(眞如)를 말한다." 인용 오류: 잘못된 <ref> 태그; "FOOTNOTE호법 등 지음, 현장 한역, 김묘주 번역K.614, T.1585제9권. pp. [httpebtidonggukackrh_tripitakapagePageViewaspbookNum897startNum483 483-484 / 583]. 소지장(所知障)"이 다른 콘텐츠로 여러 번 정의되었습니다

dongguk.edu

buddha.dongguk.edu

  • 운허, "二障(이장)". 2013년 5월 2일에 확인
    "二障(이장): 혹장(惑障)을 두 가지로 나눈 것. (1) 『구사론(俱舍論)』에는 번뇌장(煩惱障)과 해탈장(解脫障). (2) 『유식론(唯識論)』에는 번뇌장과 소지장(所知障). (3) 『원각경(圓覺經)』에는 이장(理障)과 사장(事障). (4) 『금강반야바라밀경론(金剛般若波羅密經論)』에는 번뇌장과 삼매장(三昧障). (5) 내장(內障)과 외장(外障)."

fgs.org.tw

etext.fgs.org.tw

  • 星雲, "二障". 2013년 5월 2일에 확인
    "二障: 　又作二礙。(一)煩惱障與所知障。係瑜伽行派與法相宗對貪、瞋、癡等諸惑，就其能障礙成就佛果之作用所作之分類。(一)煩惱障，由我執（人我見）而生，以貪瞋癡等一切諸惑，發業潤生，煩擾有情之身心，使在三界五趣之生死中，而障涅槃之果，故稱煩惱障。(二)所知障，由法執（法我見）而生，以貪瞋癡等諸惑為愚癡迷闇，其用能障菩提妙智，使不能了知諸法之事相及實性，故稱所知障，又作智障。離此二障，則稱二離。〔成唯識論卷九〕
    　(二)煩惱障與解脫障。(一)煩惱障同上所述，乃障無漏慧之生起。(二)解脫障，又作不染無知定障、定障、俱解脫障。解脫者，滅盡定之異名，因障聖者入滅盡定之法，故稱解脫障，其體為不染污無知之一種。〔俱舍論卷二十五、俱舍論光記卷二十五、俱舍論頌疏卷十二〕
    　(三)理障與事障。(一)理障，謂邪見等之理惑障正知見者，相當於所知障。(二)事障，謂貪等之事惑相續生死而障涅槃者，相當於煩惱障。〔圓覺經卷下〕
    　(四)內障與外障。(一)內障，即三毒，為令眾生內心生起煩惱之障。(二)外障，即七難，為外界所加之障礙。〔阿娑縛抄卷一八七〕 p241"

terms.naver.com

  • 한국학중앙연구원 (2010). 《한국민족문화대백과》 "이장의(二障義)", 네이버 지식백과. 2013년 5월 2일에 확인.
    "이장의(二障義):
    신라시대의 고승 원효(元曉)가 수행중에 나타나는 혹장(惑障)을 두 종류로 나누어 설명한 논문체의 저술.
    내용
    1권 1책. 유식학(唯識學)과 ≪대승기신론 大乘起信論≫에서는 번뇌장(煩惱障)과 소지장(所知障)의 두 가지 장애를 들었다.
    번뇌를 인집(人執)의 측면으로 보아 열반(涅槃)의 과(果)를 방해하는 것을 번뇌장이라 하였고, 지식을 법집(法執)의 측면으로 보아 보리(菩提)의 과를 장애하는 것을 소지장이라 하였다. 이것을 원효가 자신의 독특한 견지에서 6단(段)으로 나누어서 논술한 것으로, ① 명의(名儀)를 해석하고, ② 체상(體相)을 논하고, ③ 장(障)의 공능(功能)을 밝히고, ④ 제문(諸門)의 상섭(相攝)을 밝히고, ⑤ 치단(治斷)을 논하고, ⑥ 총결택(摠決擇)으로 끝을 맺는다.
    이 책에서 총괄적으로 정리되고 있는 장애의 문제는 일심(一心)의 원천인 본각(本覺)으로 돌아가기 위해서 제거되고 부정되어야 할 것으로 제기된다.
    따라서 장애는 불각(不覺)으로서 각(覺)과는 상대되는 것이다. 원효는 각의 두 장애를 논함에 있어서 현료문(顯了門)과 은밀문(隱密門)의 범주를 가지고 분별 판단한다.
    현료문에서는 ≪유가론 瑜伽論≫을 중심으로 유식법상가(唯識法相家)의 설을 종합하고 있으며, 은밀문에서는 ≪대승기신론≫을 중심으로 유식계(唯識系)에 대한 교리를 조직화하고 있다. 그리고 이 이문(二門)을 상호 밀접히 관련시킴으로써 이설(異說)을 원융회통(圓融會通)시켰다.
    이에 따르면 현료문의 이장이 은밀문의 번뇌애(煩惱碍)에 포섭되고, 번뇌애는 지애(智碍)와 본말관계(本末關係)에 있는 것이라 한다.
    그러므로 모든 장애의 근본은 지애인 무명(無明)에 귀착된다. 장애의 근원이 하나인 진리를 알지 못하는 근원적 무지성(無知性)이라는 데에서 장애가 지니는 인식적 의미가 두드러지게 드러난다. 원효는 무지에 대응되는 반야지(般若智)가 단순히 실재하는 고통이나 장애를 없애는 수단이 아니라 고(苦)의 해탈이며 자유임을 확인시키고 있다.
    이 책은 흔히 수행상의 문제로만 취급되는 장애를 인식론적인 측면에서 고찰하여 그 인식적 의미를 드러내려고 노력하였는데, 이는 불교가 갖는 앎과 실천의 통일이라는 입장을 천명하기 위함이었다.
    장애의 극복이 곧 깨달음을 얻는 것이며, 자리(自利)와 이타(利他)가 동시에 성취되는 청정한 경지의 현현(顯現), 즉 일심의 원천으로 돌아가는 것이라는 입장을 밝힌 것이다.
    원효에게 장애라는 것은 고통없는 상태인 해탈을 방해하는 것이고, 인식적 결함 또는 잘못된 견해를 포함하는 것으로, 제거되고 부정되어야 할 문제이다.
    즉, 장애의 극복은 파사(破邪)요, 각의 현현은 현정(顯正)이라고 하는 파사즉현정(破邪卽顯正)의 관계 속에서 각과 장애를 함께 논의한 것이다.
    이 책은 각의 이론이 내용을 이루는 ≪기신론≫과 밀접한 관계를 가지고 저술되어 ≪기신론이장장 起信論二障章≫이라고도 한다. 또한 이 책이 ≪기신론별기 起信論別記≫·≪이장의≫·≪기신론소≫의 순서로 저술된 사실에서도 기신론 계통의 문헌으로서 매우 중요한 위치를 차지하고 있음을 확인할 수 있다. 이렇게 볼 때, 이 책은 ≪기신론소≫·≪기신론별기≫와의 관계 속에서 보다 세밀히 검토되어야 할 과제를 안고 있다.
    일본 오타니대학(大谷大學)에 고초본(古鈔本)이 있으며, ≪원효대사전집 元曉大師全集≫과 ≪한국불교전서 韓國佛敎全書≫ 제1책 등에 실려 있다."

sutra.re.kr

kb.sutra.re.kr

  • 고려대장경연구소, "이장 二障". 2013년 5월 2일에 확인
    "이장 二障:
    * ⓟ
    * ⓣ
    * ⓢ
    * ⓔthe two hindrances
    1]장애가 되는 것을 두 가지로 분류한 것. 번뇌장(煩惱障)과 소지장(所知障), 번뇌장과 해탈장(解脫障), 번뇌장과 삼매장(三昧障), 이장(理障)과 사장(事障), 내장(內障)과 외장(外障) 등. 분류 기준에 따라서 다양하게 분류됨."

wikipedia.org

en.wikipedia.org

  • 고려대장경연구소, "이장 二障". 2013년 5월 2일에 확인
    "이장 二障:
    * ⓟ
    * ⓣ
    * ⓢ
    * ⓔthe two hindrances
    1]장애가 되는 것을 두 가지로 분류한 것. 번뇌장(煩惱障)과 소지장(所知障), 번뇌장과 해탈장(解脫障), 번뇌장과 삼매장(三昧障), 이장(理障)과 사장(事障), 내장(內障)과 외장(外障) 등. 분류 기준에 따라서 다양하게 분류됨."
  • 운허, "二障(이장)". 2013년 5월 2일에 확인
    "二障(이장): 혹장(惑障)을 두 가지로 나눈 것. (1) 『구사론(俱舍論)』에는 번뇌장(煩惱障)과 해탈장(解脫障). (2) 『유식론(唯識論)』에는 번뇌장과 소지장(所知障). (3) 『원각경(圓覺經)』에는 이장(理障)과 사장(事障). (4) 『금강반야바라밀경론(金剛般若波羅密經論)』에는 번뇌장과 삼매장(三昧障). (5) 내장(內障)과 외장(外障)."
  • 星雲, "二障". 2013년 5월 2일에 확인
    "二障: 　又作二礙。(一)煩惱障與所知障。係瑜伽行派與法相宗對貪、瞋、癡等諸惑，就其能障礙成就佛果之作用所作之分類。(一)煩惱障，由我執（人我見）而生，以貪瞋癡等一切諸惑，發業潤生，煩擾有情之身心，使在三界五趣之生死中，而障涅槃之果，故稱煩惱障。(二)所知障，由法執（法我見）而生，以貪瞋癡等諸惑為愚癡迷闇，其用能障菩提妙智，使不能了知諸法之事相及實性，故稱所知障，又作智障。離此二障，則稱二離。〔成唯識論卷九〕
    　(二)煩惱障與解脫障。(一)煩惱障同上所述，乃障無漏慧之生起。(二)解脫障，又作不染無知定障、定障、俱解脫障。解脫者，滅盡定之異名，因障聖者入滅盡定之法，故稱解脫障，其體為不染污無知之一種。〔俱舍論卷二十五、俱舍論光記卷二十五、俱舍論頌疏卷十二〕
    　(三)理障與事障。(一)理障，謂邪見等之理惑障正知見者，相當於所知障。(二)事障，謂貪等之事惑相續生死而障涅槃者，相當於煩惱障。〔圓覺經卷下〕
    　(四)內障與外障。(一)內障，即三毒，為令眾生內心生起煩惱之障。(二)外障，即七難，為外界所加之障礙。〔阿娑縛抄卷一八七〕 p241"
  • DDB, "二障". 2013년 5월 2일에 확인
    "二障:
    Pronunciations: [py] èrzhàng [wg] erh-chang [hg] 이장 [mc] ijang [mr] yijang [kk] ニショウ [hb] nishō [qn] nhị chướng
    Basic Meaning: two hindrances
    Senses:
    # Or 'two obstructions,' 'two impediments,' 1 etc. (Skt. āvaraṇa-dvaya, dvidhā-dauṣṭhulya; Tib. sgrib pa gnyis). These are the afflictive hindrances (kleśâvaraṇa 煩惱障) and the cognitive hindrances (jñeyâvaraṇa; also interpreted as 'hindrances of the knowable' ). Xuanzang rendered cognitive hindrances as 所知障, with the earlier rendering (in both Yogâcāra and Tathāgatagarbha works) being 智障.
    These two categories can be seen as a distinctly Buddhist way of articulating what Buddhism takes to be the basic problem of the human condition: (1) that we suffer from a wide range of emotive imbalances, such as anger, jealousy, pride, lust, dishonesty, and so forth, which are able to come to be based on the fact that (2) we live in a state of continuous misapprehension of reality, reifying and attaching to conceptual constructs that indicate our own existence as an autonomous 'self,' along with the assumed intrinsic, 'as-is' reality of the objects that surround us.2
    As articulated in Yogâcāra works, the term afflictive hindrances refers primarily to the mental factors 心所 that are of negative 不善 quality, which bring suffering and anxiety to sentient beings. Included here are the factors enumerated in such categories as the six fundamental afflictions 六煩惱 and twenty secondary afflictions 隨煩惱, along with their derivatives. In the most standard Yogâcāra definition (as one will find in such texts as the Yogâcārabhūmi-śāstra, Cheng weishi lun, etc.), the afflictive hindrances are said to have their origin in the view of the reality of a self (身見 satkāya-dṛṣṭi; 我執 ātma-grāha). They are said to operate within the first seven 'forthcoming consciousnesses' 轉識 and can be eliminated by the gradual practices of the śrāvakas and pratyekabuddhas. The cognitive hindrances are derived from the fundamental error of understanding dharmas ( 'phenomena' ) to exist intrinsically (法執; dharma-graha). They are conceptual errors, the most subtle of which are contained in the base consciousness 阿賴耶識 and can only be permanently eliminated by bodhisattvas who have a direct experience of emptiness. They serve as the basis for the afflictive hindrances. The five paths of Yogâcāra practice 唯識修道五位 are distinguished in terms of the bodhisattva's ability to quell and eliminate the active manifest forms, seed forms, and karmic impressions of these two kinds of hindrances. In Yogâcāra, these two kinds of hindrances are further subdivided into those that are produced by discrimination 分別障 and those that are innate 倶生障, with the former residing in the mental region of waking consciousness (the first six consciousnesses 六識) and the latter residing in the subconscious region of the mind (manas 末那識 and ālayavijñāna).
    The doctrine of the two hindrances did not develop only in the Yogâcāra system, as texts from the Tathāgatagarbha family contain roughly parallel discussions from an early date. In a very general sense, the two hindrances serve the same role in both Yogâcāra and Tathāgatagarbha of distinguishing between affective and cognitive problems. Both systems also agree that generally speaking, the afflictive hindrances can be remedied by the practices of Hīnayāna adherents, whereas cognitive hindrances can only be removed by the compassion and insight into emptiness possessed by bodhisattvas. Nonetheless, the radical differences in approach to be seen between these two systems also shows itself in the way they understand the problem of the hindrances.
    The only comprehensive treatise on the hindrances, entitled Ijang ui (二障義 'System of the Two Hindrances' ), was done by the Korean monk Wonhyo 元曉 (617–686), who discovered and analyzed the difference in the respective interpretations given to the two hindrances by the Yogâcāra and Tathāgatagarbha textual families. He uncovered the existence of these two distinct approaches in the course of composing his commentaries to the Awakening of Mahāyāna Faith [AMF] 起信論. In explicating the AMF, Wonhyo was forced to come to grips with a teaching of 'two obstructions' 二礙 (i.e. 煩惱礙 and 智礙), which at first blush seems to be equivalent to the standardized Yogâcāra model, but which is, in fact, based on a radically different articulation of how delusion occurs in the mind. The afflictive obstructions in the AMF, which impede the fundamental wisdom of thusness 眞如根本智, are equivalent to the same text's defiled mind 染心, which has six progressively subtle aspects 六染心. The most significant difference seen in the afflictive obstructions in the AMF is the fact that they are defined as 'the inability to perceive thusness,' which means that they show a markedly cognitive dimension, beyond their Yogâcāric definition as emotive turbulence. According to Wonhyo, the AMF's interpretation of the afflictive obstructions subsumes everything contained in both hindrances in the standard Yogâcāra explanation. The cognitive obstructions in the AMF are also interpreted differently from the Yogâcāra model. As the basis for the AMF's definition of nescience 無明, they refer specifically to the inability to properly discriminate objective phenomena. Thus, it is the bodhisattva's so-called 'phenomenal wisdom' (世間自然業智, 世俗智, — the function used in teaching others) that is obstructed. (Cf. the Tiantai 塵沙惑)
    In his Ijangui (borrowing extensively from a prior commentary on the AMF done by Huiyuan 慧遠; 523–592), Wonhyo traces a current going from the Awakening of Faith to earlier Tathāgatagarbha texts such as the Śrīmālā-sūtra 勝鬘經 and Benye jing 本業經 which, as Huiyuan demonstrated, is based the explanation of affliction and nescience on the framework of the four/five entrenchments 五住地惑. Wonhyo labels the AMF's interpretation of the hindrances as the 'esoteric' interpretation 隱密門, and the standard Yogâcāra explanation as the 'exoteric' interpretation 顯了門.
    Huiyuan, in his commentary to the AMF, devotes several pages to the explication of the hindrances (starting at T 1843.44.188b29), working exclusively within the Tathāgatagarbha texts that share closely in their doctrine with the AMF. He explains (like Wonhyo, but in slightly less developed form) that the definition of the hindrances varies according to the approach of the particular text.
    Tiantai masters such as Zhiyi 智顗 (538–597) and Zhanran 湛然 (711–782) were also interested in the theory of the hindrances, incorporating it into their own three truths system, in the process offering new interpretations. If Zhanran was aware of the Yogâcāra/Tathāgatagarbha bifurcation identified by Wonhyo, he does not seem to indicate such clearly, and his definitions of the hindrances are derived from the sources in the AMF/Tathāgatagarbha tradition, including references to the five entrenchments 住地惑. He understands the mental disturbances of views and perceptions taken together 見思惑 to be equivalent to the afflictive hindrances 煩惱障, with the mental disturbances of innumerable details and nescience taken together 塵沙無知惑 (cf. 三惑) to be equivalent in meaning to the undefiled nescience 不染汚無知 taught in Abhidharma, and the cognitive hindrances 所知障/智障 of Yogâcāra. While on one hand, this equivalence leaves out some of the nuance provided by Huiyan and Wonhyo in their analyses of the hindrances, Zhanran provides his own nuance by distinguishing the cognitive hindrances into the dimensions of principle 障理智 (roughly equivalent to the AMF's afflictive hindrances) and phenomena 障事智 (equivalent to the AMF's cognitive hindrances). Zhiyi makes a distinctive contribution to the discussion by attempting to grapple with the problem of the subject vs. objective character of the cognitive hindrances (see the article by Paul Swanson below). (T 1717.33.868c12-16)
    The Sutra of Perfect Enlightenment 圓覺經, an influential text in the formation of early Chan doctrine, also utilizes a framework of two hindrances in its fifth and sixth chapters, which seems to show awareness of all the above approaches. We can see in this text a clear influence from the East Asian essence-function 體用 logic as manifested in the Huayan li-shi 理事 paradigm, as the two hindrances are referred to as the 'phenomenal hindrances' 事障 and 'hindrances of/to principle' 理障. The phenomenal hindrances refer to karmic restrictions, habituations (thus, equivalent to afflictive hindrances)—whereas the hindrances of principle refer to conceptual errors (cognitive hindrances). Reflecting the SPE's overarching theme of special emphasis on nonattachment to one's religious insights, the hindrances of principle are especially pointed out as being obstructions that develop as a result of one's clinging on to what one has 'realized.' In his Large Commentary on the Sutra of Perfect Enlightenment, Zongmi takes up the explanation of these hindrances, basically following the distinction made by Wonhyo into Yogâcāra and Tathāgatagarbha/AMF interpretations. (Z 243.9.333-334) [Charles Muller; source(s): Nakamura, Yokoi, YBh-Ind, Hirakawa]
    # [fr] Fr. deux obstacles [Paul Swanson]
    #
    References
    Anacker, Stefan. Seven Works of Vasubandhu. Delhi: Motilal Banarsidass, 1984. (pages 221–230)
    Muller, A. Charles. “The Yogâcāra two Hindrances and their Reinterpretations in East Asia.” Journal of the International Association of Buddhist Studies 27. (2004-1): 207–235.
    ----. “Wonhyo's Reliance on Huiyuan in his Exposition of the Two Hindrances.” Bulletin of Toyo Gakuen University 14. (March, 2006): 1–16.
    ----. “Explanation of the Essence of the Two Hindrances through Ten Canonical Texts.” Korean Buddhism in East Asian Perspectives. Seoul: Jimoondang, 2007. 191–213.
    Shastri, Biswanarayan. The Role of Jñeyāvaraṇa in the Concept of Nirvāṇa of Yogācāra. Proceedings of the All-India Oriental Conference vol. 32, 361-362. 1984.
    Shastri, Biswanarayan. Two Obstacles in the Way of Nirvāṇa and Buddhahood. Karunesha Shukla, ed. Nature of Bondage and Liberation in Buddhist Systems. Proceedings of a Seminar held in 1984. Gorakhpur: 41-46. 1988.
    Swanson, Paul L. “Chih-I's Interpretation of jñeyāvaraṇa: An Application of the Three-Fold Truth Concept.” Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute 1. (1983): 51–72. [Charles Muller]
    [Dictionary References]
    Bukkyō jiten (Ui) 817
    Bulgyo sajeon 720a
    Zengaku daijiten (Komazawa U.) 980d
    Japanese-English Zen Buddhist Dictionary (Yokoi) 505
    Bukkyōgo daijiten (Nakamura) 1047c
    Fo Guang Dictionary 241
    Ding Fubao
    Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0086
    Bukkyō daijiten (Oda) 764-2*1316-3
    Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)"
  • 호법 등 지음, 현장 한역 & T.1585, 제9권. p. T31n1585_p0048c06 - T31n1585_p0048c09. 번뇌장(煩惱障)
    "煩惱障者。謂執遍計所執實我薩迦耶見而為上首百二十八根本煩惱。及彼等流諸隨煩惱。此皆擾惱有情身心能障涅槃名煩惱障。"
  • 호법 등 지음, 현장 한역, 김묘주 번역 & K.614, T.1585, 제9권. p. 483 / 583. 번뇌장(煩惱障)
    "번뇌장49)이란 변계소집인 실아로 집착하는 아견[薩迦耶見]을 첫째로 하는 128가지50) 근본번뇌 및 그것의 등류인 모든 수번뇌(隨煩惱)를 말한다. 이것이 모두 유정의 몸과 마음을 어지럽게 괴롭혀서 능히 열반을 장애함을 번뇌장이라고 이름한다.
    49) 다음에 번뇌장과 소지장의 두 가지 장애를 자세히 해설한다. 먼저 번뇌장의 자체를 드러낸다[第一出體]. 번뇌장(煩惱障)은 5취온(取蘊)에 대해서 실아(實我)라고 집착하는 번뇌를 말한다. 이에 128가지 근본번뇌와 스무 가지 수번뇌가 속한다. 이것은 유정의 몸과 마음을 어지럽게 괴롭혀서 열반을 장애하고, 생사에 유전케 하므로 번뇌장이라고 이름한다.
    50) 견혹(見惑)이 욕계에서 마흔 가지, 색계와 무색계에서 각각 서른여섯 가지씩 있으며, 수혹(修惑)이 열여섯 가지를 합한 것이다."
  • 호법 등 지음, 현장 한역 & T.1585, 제9권. p. T31n1585_p0048c09 - T31n1585_p0048c11. 소지장(所知障)
    "所知障者。謂執遍計所執實法薩迦耶見而為上首見疑無明愛恚慢等。覆所知境無顛倒性能障菩提名所知障。"
  • 호법 등 지음, 현장 한역, 김묘주 번역 & K.614, T.1585, 제9권. pp. 483-484 / 583. 소지장(所知障)
    "소지장51)이란 변계소집인 실법으로 집착하는 아견을 첫째로 하는 악견(惡見) · 의(疑) · 무명 · 탐 · 진(瞋) · 만(慢) 등이다.52) 인식의 대상53)과 전도됨이 없는 본성54)을 덮어서 능히 깨달음을 장애하는 것을 소지장이라고 이름한다.
    51) 소지장(所知障)의 자체를 드러낸다. 탐욕 · 성냄 · 어리석음 등의 번뇌가 인식 대상[所知]의 참다운 모습[法空]을 그대로 알지 못하게 하므로 이들 번뇌를 소지장(所知障)이라고 이름한다. 또한 참다운 지혜가 발현하는 것을 장애하는 점에서 지장(智障) · 보리장(菩提障)이라고도 한다. 이에 분별에 의해 생겨나는 것[分別起]과 선천적으로 일어나는 것[俱生起]이 있다.
    52) 소지장(所知障)의 수(數)도 번뇌장과 같다. 그것은 번뇌장이 일어날 때에는 반드시 소지장이 있기 때문이다. 그런데 번뇌장은 두드러진[麤] 것으로서 많은 품류(品類)가 있어서 알기 쉽기 때문에 2승(乘)도 역시 단멸한다. 다만 이것은 불선(不善)이고 유부무기성(有覆無記性)이므로 앞에서 숫자를 나타내 보인 것이다. 소지장은 미세한 것으로서 품류가 많지 않아서 매우 알기 어렵기 때문에 오직 보살만이 단멸한다.
    53) 인식의 대상[所知境]이란, 유위법과 무위법의 대상을 말한다.
    54) 진여(眞如)를 말한다." 인용 오류: 잘못된 <ref> 태그; "FOOTNOTE호법 등 지음, 현장 한역, 김묘주 번역K.614, T.1585제9권. pp. [httpebtidonggukackrh_tripitakapagePageViewaspbookNum897startNum483 483-484 / 583]. 소지장(所知障)"이 다른 콘텐츠로 여러 번 정의되었습니다
  • 佛門網, "二障". 2013년 5월 2일에 확인. 번뇌장과 소지장의 관계.
  • 佛門網, "二障". 2013년 5월 2일에 확인
    "二障:
    出處: 陳義孝編, 竺摩法師鑑定, 《佛學常見辭彙》
    解釋: １．煩惱障和所知障。煩惱障又名惑障，即貪瞋痴等煩惱，能使眾生流轉於三界之生死，因而障礙涅槃之業，故名煩惱障；所知障又名智障，即眾生有無明邪見，無明邪見能覆蓋慧解，令不聰利，因而障礙菩提之業，故名所知障。
    ２．事障和理障。貪、瞋、痴等煩惱能使生死相續，障大涅槃，名事障；邪見能礙正知見，障大菩提，名理障。
    出處: A Dictionary of Chinese Buddhist Terms, William Edward Soothill and Lewis Hodous
    解釋: The two hindrances:(1) (a) 煩惱障 The passions and delusion which aid rebirth and hinder entrance into nirvana; (b) 智障 or所知障, worldly wisdom e.g. accounting the seeming as real, a hindrance to true wisdom. (2) (a) 煩惱障 as above; (b) 解脱障 hindrances to deliverance. (3) (a)理障 hindrances to truth; (b) 事障 hindrances of the passions, etc.
    出處: 明，一如《三藏法數》字庫
    解釋:
    二障===﹝出圓覺略疏﹞
    〔一、理障〕，謂本覺心源，湛然清淨，由無明妄染，礙正知見，不達真如之理，是名理障。
    〔二、事障〕，謂眾生由無明障覆，生死相續，無由脫離，是名事障。
    二障===﹝出楞嚴經義海并宗鏡錄
    〔一、煩惱障〕，謂昏煩之法，惱亂心神，不能顯發妙明真性，是名煩惱障。
    〔二、所知障〕，所知障，亦名智障。謂執所證之法，障蔽智慧之性，是名所知障。
    二障===﹝出天親論﹞
    障即障礙。如金剛經中，須菩提得無諍三昧，蓋由離此二障故也。（梵語須菩提，華言空生。）
    〔一、煩惱障〕，煩惱即見、思惑也。謂須菩提證得第四阿羅漢果時，見、思二惑，俱已斷盡；心空寂靜，諍從何起？是故得於無諍，實由離此煩惱障也。（梵語阿羅漢，華言無學。）
    〔二、三昧障〕，梵語三昧，華言正定，即無諍三昧也。謂須菩提證得第四果
    出處: 丁福保《佛學大辭典》
    解釋: （名數）煩惱障，智障也。新譯為煩惱障，所知障。貪瞋痴等諸惑，各有二用：一者發業潤生而縛有情，使在三界五趣之生死中。由此而障涅槃寂靜之理，名為煩惱障。擾惱有情之身心，故名煩惱，煩惱能障涅槃，故名障。此煩惱障由我執而生。二者一切貪瞋痴等諸惑，為愚痴迷闇，不能了知諸法之事相及實性（真如），蓋其用能障可以了知事相實性之菩提妙智也。名障此妙智之愚痴迷闇，名為智障，亦名為知障，障礙所知之境而不使現，故云所知障。障礙能知之智而不使生，故云智障。此所智障由法執而生。此二障，一體二用，事物之用迷於和合之事邊者，名煩惱障。事物之體迷於如幻之理邊者，名所知障。小乘謂此為染污無知，不染污無知，勝鬘經於五住地中分別之，以見等四住地為所知障，以第五無明住地為智障。二乘但斷煩惱障，而證涅槃，菩薩兼斷所知障，亦不得菩提，此二障有寬狹。煩惱障所在處必有所知障。而所知障所在處，煩惱障未必隨之。蓋煩惱障局於不善與有覆無記，而所知障亦通於無覆無記。且煩惱障粗顯而易知，故示其頭數，如十惑乃至一百二十八等是也。所知障行相難知，且隨所知之法，而其數無數，故經論中不示其頭數。唯識論九曰：「煩惱障者，謂執遍計所執實我，薩迦耶見而為上首，百二十八根本煩惱及等流諸隨煩惱，此皆擾惱有情身心能障涅槃，名煩惱障。所知障者，謂執遍計所執實法薩迦耶見而為上首，見疑無明愛恚慢等覆所知境無顛倒性能障菩提名所知障。」【又】一煩惱障，即同上。二解脫障，解脫者滅盡定之異名也，滅盡定者心念都滅，離一切之障礙，是名解脫，即八解脫中之第八解脫是也。因而障聖者入滅盡定者之法，謂之解脫障。其法即不染污無知之一種也，利根之不還及阿羅漢，以離其解脫障，而得入於滅盡定也。俱舍論二十五曰：「謂唯依慧離煩惱障者，立慧解脫。依兼得定離解脫障者，立俱解脫。」【又】一、理障，邪見等之理惑障正知見也。二、事障，貪等之事惑相續生死而障涅槃也。圓覺經曰：「云何二障：一者理障，礙正知見。二者事障，相續生死。」"