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- 저자 : Ae Soon Chang(장애순) (검색결과 9 건)
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A Study of the Apocryphal Sutras as Popular Sutras
Ae Soon Chang(장애순) 동국대학교 불교문화연구원 2009 International Journal of Buddhist Thought & Cultur Vol.12 No.-
The present paper is aimed at investigating the apocryphal sutras which are originated in China. Historians have questioned the authenticity of the apocrphal sutras. These scholors had to determine whether these sutras were originated from India and who composed these sutras. Initially the cataloguers were critical of apocryphal sutras and they believed that these sutras might mislead understanding the teaching of the Buddha. However, the number of apocryphal sutras sharply increased and they are beloved by people. The reason why many apocryphal sutras composed in China and the extent of their influence can be examinated through the Buddhism history and belief in China. And the types of apocryphal sutras are various and they show different characteristics. There are the apocryphal sutras such as the sutras which were translated in completion and cite the contents from the original, but increase or decrease the content of the original, and have added opinions of the translator which are integrated with the contents from other sutras. And depending on the abilities of the composer and the social milieu, the sutras may have various characteristics. These might be considered a yardstick for understanding the specifics of what each age needed. Those who composed the Buddhist catalogues decided that the contents of the apocryphal sutras were false and that the apocryphal sutras should not be included in the Tripitaka. Nevertheless, they enjoyed popularity and widely circulated at that time. Through this phenomeno, we can ascertain that the apocryphal sutras as significant sources for understanding Chinese Buddhism and their religious beliefs.
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장애순(Chang Ae-soon) 보조사상연구원 2005 보조사상 Vol.24 No.-
For the understanding of Fa-zang"s(法藏) teachings, at least we must look into his existing 25 writings. In this article, I"ll investigating truth-hood and estimating the time of it has been written, which concludes 21 writings on Taisho-Tripitaka(大正藏) and 3 writings on Xuzang-Tripitaka(續藏經) and the other one. Just for example, Bal-Bo-Ri-Shim-Jang(發菩提心章) is the one writing which has question on it"s authorship that it concludes a part of Du-shun"s(杜順) Fa-jie-guan-men(法界觀門). Since it is so, I tried to get answer by estimating how could I understand the situation of Fa-zang"s(法藏) put a part of Fa-jie-guan-men(法界觀門). And also in a case of Po-Hyun-Guan-Heang-Bob-Moon(普賢觀行法門), it hasn"t been seen in even in Fa-zang"s(法藏) writings such as Hwoa-?m-Gyong-J?n-Gy(華嚴經傳記) or Gi-Hea-Dong-S?(寄海東書), so that rises some questions on it"s establishing. Of course it could be solved, if we assume that it"s writing has been late than these two wriitngs, but the true problem is that list which has recording on this writing is only in ?i-ch?n-Rok(義天錄). In other hand, Fa-zang(法藏) emphasized necessity of practise on his many writings about method of contemplation, there is an impression that his basical point of view is philosophical and ideological. In investigation on it"s reason, I hope to be discriminated truth-hood of his writings about method of contemplation. Finally, this article objected to examinate any of his other writings which possibly concludes questions about establishing that has been touched up by descendants or corrected in any forms.
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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).
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