靈辯撰 『華嚴經論』의 傳來와 思想的 特徵 = A Basic Study on Lingbian's Huayanjing lun

다국어 초록 (Multilingual Abstract)

Lingbian(靈辯, 477-522)'s Huayanjing lun which was written from 516 to 520 is the oldest commentary on the Avatamsaka Sutra in East Asia. Being the first commentary on the Sutra, it explains ecah phrases of the Sutra in great detail and reaches up to 100 volumes. According to the biography of Lingbian recorded by Fazang in 7th century Lingbian was from Jinyang Taiyuan in the north of Xi'an and studied the Huayanjing in Mt. Wutai not far from his hometown, where after one year long ascetecism and sincere praying to Manjusri Maha-boddhisatva he was able to understand the real meaning of the Sutra and started to write the commentary. Besides writing the commentary he also gave sermons on the Huayanjing and the Dapin-boruojing (the Mahaprajnaparamita-sutra) to the royal family and the aristocrats of North Wei according to the request of the empreror.
Being the first and detailed commentary on the Huayanjing, Huayanjing lun was not much read after the introduction of the new thoughts of Dilun which prevailed the Chinese Buddhism from the latter half of 6th century and forgotten among the Buddhist scholars. In the middle of 7th century when the Huayan school was in prevail, the Huayanjing lun was re-discovered by the Huayan scholars in a temple near Mt. Wutai and whereafter was regarded as one of the most important commentary until the end of Tang dynasty. But as Huayan school declined since Sung dyansty and there were many well organized commentaries on Huayanjing written by Fazang and Chengkuan, the eminent philosophers of Huayan school, the interest in the Huayanjing lun diminished gradually. As a result of the scarce circulation it remains only 12 volumes; 6 volumes(vol.3, 10, 14, 16-18) were discovered in Japanese temples, which are in handcopy in ancient times, while another 6 volumes(vol.51-56) were discovered in the archive of Songgwang-sa in Korea, which are in woodblock print. And there are a little bit of fragments of the commentary which were discovered among the Tunhuang documents. Compared to the whole quantity of 100 volumes the remains are just a part of the book and not enough to understand the whole character of it. And to make matters worse the 6 volumes discovered in Songgwang-sa has been disappeared since 1940s when they were examined and introduced for the first time. But luckily recently the handcopy of the 6 volumes were found in a library in Korea though the origins are not found yet.
In the extant volumes of the Huayanjing lun we can find some noticable thoughts like these. Firstly, this book is based on the Mind Only thought originated from Lengqiejing(Lankavatara Sutra) of the four fascicle version and Shengmanjing (Srimala Sutra) translated by Gunabhadra as well as the Madhyamika thought originated from the Zhonglun(Madhyamaka-sastra) and the Dazhidulun(Mahaprajnaparamita-sastra) translated by Kumarajiva. Huayanjing lun can be regarded as the earliest writing which adopted the Mind Only thought in China though the Madhyamika thought was in prevail in the times. Secondly, Huayanjing lun emphsizes the enlightenment of true Thusness(眞如) which comes after the enlightment of emptiness (空), and frequently explains the stages and methods to attain it. This thought is thought to be the background for the "unlimitted dependent origination of Dharmadhatu" of Huayan school. Thirdly, there appear some ideas as dharma-kaya and dependent accumulation (緣集), which later developed to essential concepts of many buddhist schools. By examining the connotation of the ideas in this book we can understand the development of the ideas better. Like this in the Huayanjing lun we can find many early buddhist thoughts not shown in other texts and by the deep investigation of it we can get more knowledge about the North Wei Buddhism which became the foundation for most of the important East Asian Buddhist schools.

목차 (Table of Contents)

• Ⅰ. 머리말
• Ⅱ. 靈辯과 『華嚴經論』
• Ⅲ. 『華嚴經論』의 사상적 특징
• Ⅳ. 맺음말
• Abstract