實相論的 緣起觀 : A Comprehension of the True noumenon and Influence Theories = The Theory of Chun Kung Miao Yu

다국어 초록 (Multilingual Abstract)

The problems discussed in Buddhist philosphy are formulated into two big theories : the theory of the true noumenon whereby all things are observed an thought mainly in the factual aspect; and the theory of influence whereby all things are discussed in terms of their principles and forms in the functional aspect.
Sonce they are involved alike in discussing all things, which include both the factual and functional aspects, the two theories may be dealt with in the logically different fiedls. To perceive all thing logically at the same time, the theories should be comprehended in a logical system.
In fact, both te theory of the true state and theory of influence are always based on thier counterparts, and former cannot be established apart from the latter and vice versa, for they have an inseparable relationship. Therefore, when the two theories are dealt with separately, only half the object, which is to sought, will perceived. This is the reason the comprehension of the two theories should be treated ultimately in the process of discussion of Buddhist philosophy. In this point of view, chun-kung, which is regared as the conclusion of the theory of the true noumenon, and Miao-yu, which is regarded as the conclusion of the theory of influence, are combined into a subject of discussion.
As a result, an attempt has been made to clarify the cause of the true state as the true state is dased on influence because of its being true noumon. As for a simple example of logic, often separately consicered are substance and phenomen into which the true noumenon has a simultaneous insight . That is, sunyata or Rupa is at the same time the void, and the void is at the same time form or matter.
Supposing sea water is the substance of the sea and waves are the phenomenon of the sea, where is the substance of water? That is, the question is whether water separately exists out of waves. Since water itself exists either in the form of waves or the form of water, it is called to be Dharma-Thathata.
Consequentiy the world exis, altough it was not created by God. The world is not created passively by cause and effect but the ture state brings an unaccountable number of different phenomena, and those phenomena are ever changing ceaselessly.The true state without influence is, therefore, meaningless, and it is called wan-kung absorbed in mu-ki, which is distinguished form chun-kung.
In the true state proves to be pernnial, influence will not be functional and such transcendental causes as nature, God and an absolute ought to be sought. For this reason Buddhist philosophy does not require the creation of God but it is self-caused that is, every true state can perform influence because of its being true state and influence. So what is meant by this that every true state forms a perfectly harmonized fact and fact world, and finally exists.

목차 (Table of Contents)

• 一. 眞空觀的 實相論
• 1. 空의 本性
• 2. 心空과 想空의 關係
• 3. 淨과 染의 問題
• 二. 妙有觀的 緣起論
• 1. 無自性, 卽 空性
• 2. 空性, 卽 緣起
• 3. 緣起性, 卽 現象
• 4. 現象, 卽 構造
• 三. 實相과 緣起의 不二性
• 1. 眞空이기에 妙有라는 理由
• 2. 眞空則妙有