李通玄의 華嚴思想 硏究 = (A) study on Li Tongxuan's Huayan thought

다국어 초록 (Multilingual Abstract)

Li Tongxuan (李通玄) was a layperson and recluse who studied and practiced thought of the Huayan-jing (華嚴經, Flower Ornament Sutra) in Tang of China. Unlike other masters of Huayan School in his time, he interpreted the Huayan thought from a practical standpoint, which exerted a strong influence on later Huayan scholars. However, there is little synthetic study on Li Tongxuan in Korea. So this paper is aimed to study on his thought collectively and intensively.
There are 18 materials on Li Tongxuan’s biography, but 4 of them are reliable. Synthetically considered from these records, he was presumed to live from 635 to 730, although any record on his life and achievements before 40 years old was not found. When considered from a rumour that he belonged to Tang Imperial family, he was assumed to be a person of high standing and educated. Also, he practiced meditation for a long time, which made him held in great respect and highly regarded as a poet by people in his time.
Li Tongxuan who pointed out limits of commentaries on the Huayan-jing at that time, concentrated on writing books on the Huayan-jing in his later days. Although records tell he wrote 12 books on the Huayan-jing, there remain 4 works, and, out of them, the Xin-huayan-jinglun (新華嚴經論, New Commentary on the Huayan-jing) was so popular after his death that it was published not only in Song and Ming but also in Goryeo and Japan, with titled of the Huayanjing-helun (華嚴經合論, Juxtaposed Commentary with the Huayan-jing) which was bound together with the 80 volumed Huayan-jing.
Unlike other masters of Huayan School at that time, Li Tongxuan unfolded his Huayan thought with his free view beyond bounds of Buddhism. He interpreted the Huayan-jing by active accepting Chinese traditional thought like the Zhouyi (周易, Book of Changes) and the Laozi (老子, Book of Laozi). Through the traditional way of thinking, he tried to make Huayan thought understood more easier. He, also, classified Mahayana sutras as ‘Ten Schools and Ten Doctrines (十宗十敎),’ which is aimed to emphasize that the Huayan-jing is the supreme sutra among all Mahayana sutras. In addition, he explained relations of indulgence with enlightenment and of sentient beings with Buddha, focusing on ‘Twelve Chains of Dependent Arising (十二緣起)’ from his practical standpoint.
Though Li Tongxuan was a contemporary of Fazang (法藏, 643∼712), they did not seem to get in touch with each other. However, Li Tongxuan who wrote the Xin-huayan-jinglun after reading all Fazang's works, expressed his critical view on Fazang’s interpretation. First, he criticized Fazang’s opinion of that Buddha preached the Huayan-jing in 14 days after Buddha’s enlightening, and asserted that Buddha’s preaching the Huayan-jing was timeless. Also as concerns classification and core of the Huayan-jing, he had different opinion from Fazang’s. Fazang saw that the last part of the Huayan-jing, the distribution section, was not translated, and regarded core of the sutra as Yin-guoyuanqi-lishifajie (因果緣起理實法界, Dharma Realm of Principle Arose Dependently by Cause and Result). Whereas, Li Tongxuan told the distribution section as Rulaichuxian-pin (如來出現品, Chapter on Tathagata’s Emerging), the 37th chapter out of 39 chapters in all, and caught core of the sutra as Piluzhena-dajifajie (毘盧遮那大智法界, Dharma Realm of Vairocana's Great Wisdom).
Li Tongxuan classified the Huayan-jing as Ten Places (十處), Ten Assemblies (十會), and Forty Chapters (四十品), which was different from general classification of Seven Places, Nine Assemblies, and Thirty Nine Chapters. He thought the chapter for the Eleventh Stage (十一地) of Bodhisattva’s practice next to the Tenth was not included, and added Fuhua-pin (佛華品, Chapter on Buddha Flower) at the Assembly of the Third Meditation Heaven (三禪天會). Also, he took Puguangming-dian (普光明殿, Hall of Universal Brightness) in which Buddha preached at the Second, the Eighth, and the Ninth Assemblies as same place. In addition, he divided the Huayan-jing into ten parts according to its contents: the sutra asks us to practice by showing Buddha’s result starting from Vairocana’s Enlightenment, and after summing up Buddha’s Position and Samantabhadra’s Practice including Ten Faiths, Ten Abides, Ten Transferring, Ten Stages, and the Eleventh Stage, it ends with Sentient Being’s attainment. He classified the sutra’s teaching as five-fold Cause and Result which were Fuguo (佛果, Buddha’s Result), Xinxiu (信修, Faithful Practice), Dingti (定體, Meditation Nature), Xinghai (行海, Practice Ocean), and Zhihai (智海, Wisdom Ocean), and stressed these five were common among all Buddhas. Like these, Li Tongxuan did not understand the Huayan-jing in terms of cause and result, or of Dependent Arising, but focused mainly on perfectness of cause and result. His view of the Huayan-jing is closely related with thought of Nature Arising (性起, Xingqi).
Huayan thought of Nature Arising was developed from interpreting meaning of Nature Arising. In the Tathagata Womb sutras, Tathagata’s Nature Arising meant revealing of True Suchness (眞如) or Dharma Nature (法性), but, when it comes to Zhiyan (智儼, 600～668) and Fazang, Nature Arising was grasped in relation with Dharma Realm Dependent Arising (法界緣起). Because this interpreting was pedantic, Li Tongxuan took a dim view of it. So, he did not define Nature Arising terminologically, but only identified that as Dajifajie (大智法界, Dharma Realm of Great Wisdom).
Li Tongxuan’s thought of Nature Arising focused on realizing that sentient beings are originally Buddhas. He criticized a point of view that sentient being became a Buddha through long-time practice, and saw this thinking was derived from sentient being’s indulgence. He interpreted Faith as believing one’s mind was the very Buddha with immovable wisdom. In other words, he stressed, because sentient beings were not different from Buddhas and so were their wisdom, there was not essential difference between sentient beings and Buddha. As he thought, with this faith, everyone could enlighten and enter Dharma Realm of Great Wisdom, he asserted that enlightenment was sentient being’s revelation of Buddha’s Fundamental Wisdom.
As for way of sentient being’s revelation of Fundamental Wisdom, he presented Samadhi. He said Samadhi was a situation that right wisdom was bright by itself, and asserted, only through this Samadhi, sentient being could reveal Buddha’s Fundamental Wisdom. Keeping his eyes on Shanaji-zhufu-sanmai (刹那際諸佛三昧, All Buddha’s Samadhi on Instant Time) out of many Samadhis in the Huayan-jing, he revealed three states of time were originally just one. Also, he presented Sanshengyuanrongguan (三聖圓融觀, Contemplation on Three Saints' Fusing), or contemplating three saints of Mañjuśri, Samantabhadra, and Vairocana were fused into one, and Fuguangguan (佛光觀, Contemplation on Buddha's Brightness), or contemplating Buddha’s brightness.
Li Tongxuan’s Huayan thought was thoroughly based on wisdom, and he made effort to prove oneness between sentient being and Buddha through wisdom. Compared with other Huayan masters, he strongly stressed aspect of Sudden Enlightenment of the Huayan-jing, and, for this, he accepted or criticized plenty of Huayan doctrines. Though his thought was not much known in his time, he was highly estimated by Zen masters and intellectuals in Song (宋). Also, his writings which were introduced to Korea, exerted a strong influence on Jinul (知訥, 1158～1210) in Goryeo and Tanheo (呑虛, 1913～1983) in modern Korea.

목차 (Table of Contents)

• Ⅰ. 序 論 = 1
• 1. 연구 목적 = 1
• 2. 연구 성과의 검토 = 3
• 3. 연구의 방법과 범위 = 8
• Ⅱ. 李通玄의 사상적 기반 = 11
• 1. 李通玄의 生涯와 著述 = 11
• 1) 傳記 資料와 생애 = 11
• 2) 著述의 시기와 내용 = 19
• 2. 中國 傳統思想의 수용 = 23
• 1) 李通玄 당시의 사상계 = 23
• 2) 「周易」과 「老子」의 도입 = 27
• 3. 大乘經典 중심의 敎判論 = 35
• 1) 十宗十敎의 조직 = 35
• 2) 大乘經典의 배열순서 = 39
• 4. 十二緣生의 이해방식 = 46
• Ⅲ. 독창적인 華嚴經觀의 형성 = 52
• 1. 화엄경관의 성립 배경 = 52
• 2. 法藏의 화엄경관에 대한 입장 = 57
• 1) 分科와 宗趣에 대한 異見 = 57
• 2) 「華嚴經」의 說時에 대한 비판 = 62
• 3. 十處十會 四十品의 구성 = 65
• 1) 十處十會의 분류 = 65
• 2) 四十品 설정의 이유 = 76
• 4. 十段說과 五種因果遍周 = 81
• 1) 十段說의 의미 = 81
• 2) 五種因果遍周의 구조 = 83
• 5. 이통현의 화엄경관과 性起 = 87
• Ⅳ. 華嚴性起思想의 구조와 내용 = 93
• 1. 華嚴性起思想의 성립과정 = 95
• 1) 智儼의 性起思想 = 95
• 2) 法藏의 性起思想 = 98
• 2. 信의 의미체계 = 104
• 1) 普光明殿會에서의 信 = 105
• 2) 十信과 住初成佛 = 112
• 3. 不動智佛과 性起 = 118
• 4. 毘盧遮那法界와 性起 = 123
• 1) 毘盧遮那佛의 의미 = 123
• 2) 毘盧遮那本身과 一眞法界 = 127
• Ⅴ. 華嚴性起思想의 실천적 전개 = 131
• 1. 三昧와 性起 = 131
• 1) 三昧와 智의 관계 = 131
• 2) 海印三昧에 대한 입장 = 134
• 3) 刹那際諸佛三昧의 의미 = 138
• 2. 觀法과 性起 = 142
• 1) 三聖圓融觀 = 143
• 2) 佛光觀 = 148
• 3. 後代에 끼친 영향 = 151
• 1) 宋代 佛敎界와 「華嚴經合論」 = 151
• 2) 普照 知訥의 圓頓信解門 = 155
• 3) 呑虛 宅成의 華嚴觀 = 158
• Ⅵ. 結 論 = 162
• 參考文獻 = 167
• ABSTRACT = 176