A Study on the Uicheon’s Hwaeom Thought in the Collected Writings of the National Preceptor Daegak

장애순 동국대학교 불교학술원 2011 International Journal of Buddhist Thought & Cultur Vol.16 No.-

Many scholars have undertaken studies on the works of Uicheon (義天, 1055-1101 CE), the results of which demonstrate considerable achievements. While these studies have clearly revealed Uicheon’s unique Buddhist frame of reference, there are still points which are contentious concerning research assumptions, especially their estimation of Uicheon’s Huayan thought (華嚴思想) in the ‘Combined Study of Essential Nature and Characteristic’ (性相兼學) and the ‘Combined Practice of Scriptural Study and Meditation’ (敎觀並修). Their error of judgment in this case is due to the fact that Uicheon had always valued Hwaeom thought as the foundation for all Buddhist teachings and the source for all Buddhist philosophical thought. In fact, ‘Combined Practice of Scriptural Study and Meditation’ is testament to his overriding belief in the superiority of Hwaeom thought. So, unlike the Chinese Huayan School’s philosophical assertion of Essential Nature and Characteristic, Uicheon’s Hwaeom thought favors the approach of ‘Combined study’ (兼學) interpenetrating and mastering all other streams of Buddhist thought.

法藏의 華嚴空觀에 대한 小考

長愛順 東國大學校 1997 東國論叢 Vol.36 No.-

The Doctrine of S'u―nyata― is the entrance gate to Buddhism as well as it is the basis of the whole Maha―ya―na Buddhism. In this sense, the teachings of Fa-tsang(法藏) also would not be fully understood if we exclude his view on S'u―nyata―. Surely, the thought of S'u―nyata― is not the fundamental concept in fa-tsang's doctrine, but undoubtedly it will be greatly helpful to understand the whold aspect of his doctrine by examining how he analyzed and considered the meaning of S'u―nyata― in Hua-yen's position and made a creative development into his own doctrine. Moreover, the meaning of S'u―nyata― in the Ma―dhyamika in Indian buddhism is different from the 'contemplation on S'u―nyata―(空觀)' in the Chinese Buddhism, especilly it differs from the content of 'contemplation on S'u―nyata― maintained by hua-yen doctrine. Because it is the very fundamental thought consisting the principal axis of Buddhist doctrine running through from early Buddhism to S'u―nyata― Buddhism that the understanding on S'u―nyata― also is not the same and the style of tis expressions and the interpretations are various among the buddhist schools. In this thesis, I will examine the characteristics of Fa-tsang's doctrine only in regard with the meaning of Fa-tsang's doctrine on 'contemplation on S'u―nyata― without taking notice on Tu-Shun(杜順)'s the fa-jie-guan-men(法界觀門). It will be exaimined in the sequence of anterior and posterior Fa-ts'ang, and I will also consider the notion of 'nonS'u―nyata―(不空)' which is contrary to S'u―nyata― in respect of the development of 'contemplation on S'u―nyata―. Therefore, the purpose of this thesis would be to confirm the status of Fa-ts'ang's doctrine in the history of Chinese Buddhism. Therefore, we might understand the fact that while S'u―nyata― which is dicussed in the wu-chiao-chang(五敎藏) means 'non-selfnature(白省)'. that of the zong-zhi-yi-ji means unlimitedness. Accordingly, the S'u―nyata―(空) and the Being(有) are one and the same in the sense of Hua-yen(華嚴)'s perfect harmony among all things(圓融) and they are also in the state of non-inpediment(無得). This should be understood in the context of the doctrine of Hua-yen which teaches that the non-impediment between tathata― and phenomena(理事無得) is the basis of non-impediment between phenomena and phenomena(理事無得). And that which suports the former is the non-impediment between S'u―nyata― and Being(空有無得). Ragarding thee, as the dependent orgination from mutual influence of all things(重重無盡綠起) which affirms the whole realities is none other than S'u―nyata―. the ultimate S'u―nyata― in the Hua-yen(華嚴) doctrine must be the teaching of the perfect round(圓敎).

Eka-yāna Thought in the Wujiaozhang

장애순 동국대학교 불교학술원 2010 International Journal of Buddhist Thought & Cultur Vol.14 No.-

This paper has endeavored to prove that the doctrine of the Avatamsaka sūtra is a realistic theory, by examining the doctrine’s originality based on the Avatamsaka sūtra’s view of Eka-yāna thought. It is established that it was the third Patriarch of the Avatamsaka School, Fazang (法藏, 643-712) who embraced the Biejiaoyisheng (別敎一乘) as the basis of Avatamsaka thought, and then systematized it with all teachings of the Buddha. In order to examine Fazang’s intention in his insistence that Avatamsaka thought is the Biejiaoyisheng, we have consulted the Wujiaozhang (五敎章) as the most appropriate work, because it is the first instance where Fazang’s position on the doctrine of the Avatamsaka sūtra is explained and the Eka-yāna is examined logically and systematically. Furthermore, we could say that the Biejiaoyisheng in the Wujiaozhang distinguishes the Eka-yāna of the Avatamsaka sūtra against the Eka-yāna of the Lotus sūtra. Beacause, even though the Biejiaoyisheng and the Tongjiaoyisheng (同敎一乘) are the Eka-yāna, the Biejiaoyisheng claims endless meaning, whereas the Tongjiaoyisheng, means one phenomenon. In other words, the Biejiaoyisheng view is Wujinyuanqi (無盡緣起) itself rather than a metaphysical view; it is the Eka-yāna which embraces reality.

중국불교사의 연구동향과 전망

장애순,장미란 한국불교학회 2013 韓國佛敎學 Vol.68 No.-

The purpose of this study is to retrospect and summarize domesticand foreign researchers' achievements and performance on the ChineseBuddhism study that they had performed until a recent data since the2000s. Considering already conducted domestic studies and researches,the authors were able to understand that the interests about Buddhistdevotee's(居士, Grhapati) Buddhism, modern era period, Popular(民衆)Buddhism, and Pure Land(淨土) Buddhism were arisen and the studiesand researches were multifaceted and macro-scoped. The research andstudy trend of Buddhist community and Non-Buddhist communitywere quite different as well. For the foreign studies and researches, Chinese defines Buddhismas their thought and religion. Especially most of studies’ conductingviews are science of religion or their beliefs. Japanese researches andstudies much more lean to the relations between Japanese Buddhismand subjects such as popular belief, Pure Land Buddhism, and GrhapatiBuddhism. For the western countries’ studies and researches aregenerally about historical changes and belief of Buddhism. One of distinctions is that the Chinese Buddhism is based onSinology, Buddhist Studies, Indology, and the Science of Religion. Thestudy of Chinese Buddhism has to be proceeded with the universalapproaching attitude. This means without studies about Chinese history and Chinese thought, the studies of Chinese Buddhism can not beprogressed. For further studies about Chinese Buddhism should be consideredhistories of China, Chinese thought and philosophy, Chinese religion,Chinese literature, Tibet Buddhism and related problems. Also it needsto be conducted the related studies about Chinese arts and literature,Taoism, tradition tea ceremony culture, and the Archaeological Study. For the exploration of essence of Chinese Buddhism, it also have tobe considered periodical changes of popular beliefs, Buddhist music,ethical belief, annual events, and Buddhist rituals. 국내외의 2000년 이후의 중국불교사와 관련된 국내외 연구물들을 조사하여 연구동향을 살펴보고, 이를 통해 앞으로의 연구에 대한 전망과 기대를 밝혔다. 먼저, 국내는 근세 이후의 시기와 거사나 민중의 불교, 정토 관련 등에 대한 관심도가 높아졌으며, 다면적이고 거시적인 관점에서의 연구경향이 커졌다. 또한 불교내ㆍ외의 연구경향에 차이를 보이는데, 불교학내에서는 다양한 관점에서, 중국내뿐만 아니라 동아시아로까지 범위를 확대하여 통찰하려는 논문이 점차 많아지는 추세이다. 한편, 중국학분야에서는 중국의 역사, 사상 등을 고찰하는 데에 하나로 다루는 것이 대부분이다. 다음으로 국외의 연구이다. 중국은 불교가 그들의 사상이며 종교의 하나가 되어, 중국 전체상에서 불교를 증명하고 있다. 특히 종교학이나 신앙의 측면에서 연구되는 부분이 눈에 띈다. 일본은 민중신앙, 정토학, 거사불교 등 일본불교와 연관되는 것에 편중되어 있다. 서구에서는 역사 속에서 변형되고 신앙되는 불교연구에 대해 관심을 가지는 경향을 띤다. 중국불교의 특성을 보면 중국학, 불교학, 인도학, 종교학이 깔려 있다. 학문의 보편성을 근본원칙으로 삼아 연구하는 자세가 선행되어야 할 것이다. 또한 중국불교의 연구는 중국사 또는 중국사상사 전반에 대한 통찰력 없이, 불교사 또는 불교사상사 내에서 어느 한 면만을 살펴보아서는 안 된다. 앞으로의 중국불교연구는 중국사, 중국사상사, 중국종교사, 중국문학사, 티벳불교 등과 관련된 문제를 고려하고, 중국미술사를 비롯하여 문학작품과 道敎史 내지 茶道史, 고고학적 연구 등 연관 학문의 지식들을 총동원하여 연구를 진행할 필요가 있다. 또한 중국불교의 본질을 탐구하기 위해서는 각 시대에 걸친 민중신앙, 불교음악, 윤리관, 연중행사, 불교의례 등이 좀 더 다양하고 폭넓게 다루어지고 해명되어야 할 것이다.

『五敎章』의 信滿成佛에 대한 考察

장애순 한국불교학회 2004 韓國佛敎學 Vol.36 No.-

Mahayana Buddhism is a teaching of becoming Buddha, because an ultimate purpose in Mahayana Buddhists is "the way for myself and others to become Buddha suddenly all together"(自他一時成佛道). And so it is said that there are no Mahayana Sutras to have no concern with the theory of becomimg Buddha. In that meaning the problem of how to understand the becoming Buddha is a Mahayana Buddhist fundamental standpoint of Buddhism and a criterion to estimate the situation of his practical thought. The Hua-yen Buddhists think that all human beings have their Buddha-natures without exceptions and human being is a realization of his own Buddha-nature. And then, what is the Hua-yen Buddhist theory of becoming Buddha? A point of my paper is to solve this question in the case of Fa-tsang(法蔵)’s teaching. As the becoming of Buddha premises the awakening, so the awakening is on the premise of the believing. And so most of Mahayana Sutras emphasize the faith. It is the same as the Hua-yen Sutra. Though the faith is emphasized considerably in Fa-tsang’s teaching, it is the stage just before the realization of Bodhi-Mind. Anyway, it is not the stage of duration, but the stage of faith. This signifies that the first stage of "faith, interpretation, performance, and evidence"(信解行証) leads to become Buddha. In this doctrine the originality of Fa-tsang’s teaching is distinguished. But generally speaking, the faith is understood in relation to the stage of causation among the ten stages. On the other hand Fa-tsang affirms the actions of faith positively and maintains that the faith alone is enough to become Buddha. This assertion upholds the Hua-yen Sutra’s teaching that the faith is a basis of the tao and a mother of the charity. And this means that the last stage of the faith leads to become Buddha. 이 논문은 법장의 저술 가운데 五敎章을 중심으로 살펴본 성불론, 즉 처음 菩提心이 발현되기 직전인 信의 마지막 단계에서 성불한다는 소위 信滿成佛論을 고찰한 것이다.다시 말해서 人間은 누구나 할 것 없이 모두 佛性을 지니고 있으며, 인간의 존재라는 것은 불성이 現實在로서 일어나고 있다고 보는 華嚴家 사람들의 成佛論은 어떠한 것일까. 특히 法藏이 이 과제를 놓고 어떻게 접근하고 있는가 하는 점에 초점을 맞추어 조명해 보는 것을 목적으로 한다. 그래서 먼저 법장이 주장한 信滿成佛의 배경으로서 智儼의 성불론에 관한 내용을 살펴본 후, 이어서 法藏이 성불에 관한 자신의 체계적인 이해를 분명히 밝히고 있는 五敎章을 고찰하면서 만년의 저술인 探玄記도 아울러 비교 검토하였다.

弘明集에 보이는 儒佛道 三敎의 교섭에 대한 고찰-牟子理惑論을 중심으로-

장애순 한국종교교육학회 2009 宗敎敎育學硏究 Vol.31 No.-

중국불교를 생각할 때 불교사와 교리사 그리고 경전번역사와 종파 및 宗祖에 관한 것 등 여러 종류로 분류할 수가 있다. 그러나 그 모든 것의 중심에 있는 문제는 중국에 전래된 외래사상인 불교가 중국의 고유사상과 어떤 점이 다르고, 儒家나 道家의 사상과 유사한 부분은 무엇인가 하는 점일 것이다. 불교라는 외래종교가 중국이라는 새로운 땅에 뿌리를 내리고 폭넓게 전파해가고자 할 때 중국의 전통적인 道家와 儒家사상에 어떤 형태로든 부합하고, 그를 이용하여 통치계급과 人民의 지지를 얻지 않으면 안 되었기 때문이다. 후한 말의 安世高와 支婁迦讖의 경전번역을 시작으로 삼국시대에는 부처님의 傳記와 대승경전들이 계속 번역되면서 불교사상도 점차 중국에 전해졌다. 불교를 신앙하는 지식인들은 당연히 불교의 가르침이 무엇인가에 대한 관심을 품게 되었다. 이러한 물음에 대하여 당시 지식인의 한사람인 牟子가 소박하게나마 그 해답을 제시한 것이 바로 牟子理惑論이다. 그런 의미에서 모자이혹론은 중국에 불교가 전래된 이후 역사와 문화가 서로 다른 이질적인 가치관이 접촉하여 생겨난 유불도의 논쟁과 융합의 양상을 생생하게 전하고 있다.

杜順과 法界觀門에 대한 小考

장애순 보조사상연구원 2002 보조사상 Vol.17 No.-

If we are looking carefully at the definition of studies on Hua-yen, which is said that it is an huge system based on Huayan jing(華嚴經) of which is the basis of Hua-yen thought(華嚴思想), and also based on Ancestor of Hua-yen sect. So it is easy to understand the importance of the Ancestor of Hua-yen sect(華嚴宗) In this meaning I tried to examining the Du-shun(杜順) as a first Ancestors. But there were only few texts reminded to introduce his thought. The Fa-jie-guan-men(法界觀門), of which considered as his solitarly text. But currently some scholars are doubt on Du-shun(杜順)'s authority. Since it is so, it is difficult to clear up statue of his thought by examining some subsist texts in positively way. As the one who has many writings is not always the good thinker, there is no relationship between importanceness as a religious man of Du-shun(杜順) and the fact of non-existing writings. In this way, this treatise firstly examines the Du-shun(杜順) as a first Ancestors of Hua-yen sect(華嚴初祖), and then it examines him as a Samantabhadra actor(普賢行者), of whom practices the acts of Samantabhadra. And examining the genuineness of The Fa-jie-guan-men(法界觀門), which is written experience of his religious practice, to indicate his a point of view on dicipline. It is to say, his a point of view on dicipline is basically practice of the Buddha's original vow So it is absolutely universally and also it is materialized as a independent world. Frankly speaking, the importanceness of Du-shun(杜順)'s Fa-jie- guan-men(法界觀門) in teachings of Hua-yen were given an new appraisal bi the period of Cheng-guan(澄觀). 두순의 사상적 입장을 전하고 있는 문헌은 아주 적다. 현재 유일한 저작이라고 대체로 인정하고 있는 법계관문도 실은 眞撰에 대하여 異說이 분분한 실정이다. 법계관문의 진찬문제에 대해서는 ‘杜順 撰’이라고 기록한 최초의 목록인 圓仁의 入唐新求聖敎目錄을 비롯하여 圓超錄과 永超錄 그리고 義天錄의 기록으로 미루어보아 9세기 초기에는 본서가 존재하였음을 알 수 있고, 게다가 일본에 전래되었다는 점으로 미루어 9세기 중엽까지는 杜順撰으로 남아있었을 것이다. 설사 법계관문을 ‘杜順 撰’으로 보기 어렵다고 하더라도 이 문제가 그대로 그를 화엄종 初祖로 볼 수 없다는 것을 의미하지는 않는다. 제1차 자료인 唐高僧傳에서 두순이 定業과 神異에 뛰어날 뿐만 아니라, 敎祖的 자질을 갖추고 있음을 보증하고 있다. 무엇보다도 그의 제자에 화엄종 제2조인 智儼이 명기되어 있는 점에서 한층 더 그러하다 하겠다. 그리고 두순의 행적에서 그가 제자인 樊玄智에게 권했던 普賢行은 바로 그 자신의 실천행이였다. 그러므로 당고승전의 ‘受持定業’이라는 定業의 내용도 다름 아닌 보현행이었던 것이다. 이와 같이 두순의 종교적 실천생활이 보현행이었다면 그 보현행은 무엇을 의미하는가. 다시 말해 두순의 보현행이란, 근본적으로는 불타의 本願으로 일관된 실천이다. 즉 절대적으로 보편적이며 또한 어디까지나 주체적 세계로써 실현되는 것을 의미한다. 그러나 두순의 법계관문이 화엄교학에서 차지하는 비중은 澄觀 때에 와서야 새로운 평가가 부여된 것으로 보아야 할 것이다.

A Note on the Concept of Śūnyatā in Huayan Teaching

장애순 동국대학교 불교학술원 2012 International Journal of Buddhist Thought & Cultur Vol.19 No.-

There cannot be a proper understanding of Huayan teaching without Śūnyatā thought. Of course, the latter is not the essential part of the former. In order to get a complete picture of Huayan teaching, however, it is very important to understand how the concept of Śūnyatā has developed, after having analyzed and examined the meaning of Śūnyatā from the standpoint of Huayan. In the Huayan tradition, though the primary meaning of Śūnyatā is negation (否定), one tries to see the archetypal aspect of things from a level that transcends both ‘being’ and ‘non-being.’ That is, while acknowledging a thing before our eyes to have specific features, the thing itself is not a fixed and unchanging object and is accepted without any limitations. It is, therefore, not forcibly argued that a thing does not exist; what is asserted is that from the beginning it was non-existent. Śūnyatā and ‘being,’ in the sense of the perfect interfusion (圓融) of Huayan, are mutually interpenetrative (相卽) and non-obstructing (無碍). When viewed from the doctrinal aspect of Huayan teaching, the basis of the ‘non-obstruction of all phenomena’ (事事無碍) is the ‘non-obstruction of noumenon and phenomenon’ (理事無碍), and what supports the latter is none other than the ‘non-obstruction of Śūnyatā and being (空有無碍).’ Śūnyatā as the ultimate concept of Huayan is not valid unless it relies on the teaching of perfection (圓敎), for the concept that Dependent Origination infinitely overlaps phenomena (重重無盡緣起) is, indeed, Śūnyatā.

중국찬술의 (中國撰述) 위경연구 (僞經)

장애순 동국대학교 불교문화연구원 1996 佛敎學報 Vol.- No.33

The Buddhist Faith of the Nobility in the Eastern jin Dynasty

장애순 동국대학교 불교학술원 2007 International Journal of Buddhist Thought & Cultur Vol.8 No.-

At the beginning, the Buddhism did not spread to China in the same way as it did in India. It was met with criticism and opposition in China at first. It was the Chinese who made an effort to assimilate Buddhism into Chinese society. To be specific, the effort was mainly made by Confucian aristocrats who patronized the religion. In that regard, understanding the Buddhist faith revolving around aristocrats plays a significant role in figuring out the nature of Buddhism in the Eastern Jin (東晋) Dynasty (317-420). The culture in the Eastern Jin was dominated by the upper classes who devoted their lives to academics and literature and was based on their social and economic foundation. Therefore, Buddhist monks had to approach the nobility in many aspects, assimilate them and encourage them to follow Buddhism’s moral precepts. Buddhism finally established its critical position as a religion in Chinese society with the help of the nobility’s perception, trust and financial support. Buddhism, once a culture of the nobility, laid the foundation for spiritual culture in the Eastern Jin Dynasty, together with the Taoist schools of Laotzu and Chuangtzu. Likewise, as for Xichao (郄超), both Buddhism and Confucianism can be understood based on the common practical moral principles of daily life. This trend is more protrusive in Northern Buddhism than in Southern Buddhism, which seems to have something to do with his realistic perception about Buddhism and his military service in Jing-zhou (荊州). Therefore, the way to get away from retribution is to set a goal and practice step by step, which is to reach nirvana. And any practice to control the mind and will should serve as a means to enlightenment, not as an end itself. Xichao’s practical and realistic approach in the Feng-fa-yao (奉法要) can be indicated by his emphasis on the Five Precepts and the Ten Good Deeds and human beings’ retribution for their sin. And yet, the nature of the book is more outstanding in his comments on bliss, citing that one should not only have the good mind but make the effect of it appear without others’ noticing. The practical aspect of Buddhism shown in his book, Feng-fa-yao, did not appear in Jian-kang (建康) and Hui-ji (會稽) where he spent his youth and learned Buddhism. Rather, the realistic feature can be traced to his experience in the army. As a conclusion, the Feng-fa-yao illustrates such a phenomenon based on his experience in Jing-zhou and his knowledge of Buddhism, which shows a new trend in the development process of Buddhism in the Eastern Jin era.