영명연수의 정토관 연구 = A Study of YeongmyingYeonsoo's PureLand-View

다국어 초록 (Multilingual Abstract)

Master YanmingYanshou(904~975) was born into a family of Wang in Qiantang. He inherited the dharma lineage of Tiantai Deshao (890~971), the disciple of Wenyi who was the founder of Fayan Sect. Yanshou first spread dharma at Xyedou Shan, Ming Zhou and gradually became well-known. In 960, Qian Hongchu, the king of Wuyue State, appointed Yanshou to take the first abbot of the newly-built monastery at Lingyin Shan, Hang zhou. Next year, the king also appointed him as the second abbot of the great monastery at Yongming Qiantang. His disciples once exceeded 2,000. He has written many books including the 100-fascicled『ZongJingLu(宗鏡錄』, the 3-fascicled 『WanShanTongGuiJi(萬善同歸執』, the one-fascicled 『WeiXinJue(唯心訣)』, the 4-fascicled 『ZhuXinFu(注心賦』, and the one-fascicled 『GuanXinXuanShu(觀心玄樞)』.
In these books, on one hand he described systematically the essence of Seon Sect, i.e. “to transmit mind with mind and not to attach to the words,” “to point directly to the mind and to see its nature to become Buddha.” on the other hand, he took reference from other Buddhist sects to discuss the mind-nature theory and practice techniques in details, particularly Seon PureLand-Double(禪淨雙修) Practice. He suggested to integrate the two in order to link Seon and teachings as well as to practise principle and phenomenon at the same time.
The theory of Yanshou's seon techniques claims “to regard mind as the principal,” i.e. to consider mind as “the superior,” “the substance,” and “the wisdom.” In other words, he exalted the Buddha-nature theory of Mahāyāna Buddhism as the standard to observe and explain everything of the world, the human society, the defilements, the birth-death and liberation problems of sentient beings; he took the mind-nature theory of Seon Sect as the center to comment the teachings of Mahāyāna and Hīnayāna Buddhism and the doctrine of different schools.
According to Yanshou, among the Buddhist sects established in Sui and Tang Dynasties, only the doctrine of Huayan School accords most with Seon Sect. Through the reference to Huayan School's theories of suchness (the tathāgata mind, the dharma nature), dependent origination of dharma realm, perfect integration of noumenon and phenomena, and “the inter-penetration of the true and the delusive,” he described that the Buddha nature is the reality of the world; that it is inter-being and inter-penetration between mental defilements and enlightenment, the other shore of liberation and the this shore of mundane, the sentient beings and the Buddha, etc. He also provided the theoretical basis for his “mutual practice of noumenon and phenomena,” and “integration of Seon and doctrine” through this kind of inference. Since the noumenon and phenomena are perfectly integrated, the self realization of mind-nature and the practice of various teachings should go hand in hand with no obstruction; the Seon Sect whose objectives are “to transmit the mind” and “to see the nature” should also harmonize with other schools of teachings.
Yanshou is the first one to point out the concept of “illuminating mind.” According to him, “ illuminating mind” means the same as “seeing the nature,” “understanding the objective,” and “realizing the nature.” They all mean the realization of self nature (Buddha nature, Tathāgata- garbha, self-nature pure mind), and the understanding of Buddha's existence in one's mind. He claimed that a seon monk should practise not only “the noumena deeds” but also “the phenomena deeds.” Meanwhile, he expounded the Huayan School's spontaneous teaching of “perfect integration.” He claims that once one realizes the Tathāgata self-nature, one is enlightened and liberated immediately, i. e. “realizing the mind to become Buddha,” “becoming Buddha at one thought.” However, Yanshou also emphasized the real life and insisted that one should practise the six pāramitās and the infinite virtues, and experience the different stages of realization. In addition to his theory of the Pure Land management is very unique but at the same time the Pure Land of Only mind and the Pure Land(唯心淨土), dharma-nature the true land(法性眞土) or dharma-nature the Pure Land(法性淨土) is. The implementation of the Pure Land, the strength of his power as well as the strength of self to assistance of meditation and a Buddhist invocation is done. It is practice of the principles and practice of the phenomenon simultaneously. This has never been mentioned by the Seon masters before him.
In conclusion, Yanshou had a harmonious view of Pure Land and Seon practice, the power of invocation and self cultivation. His Seon & Pure Land-Double(禪淨雙修) Practice losts nothing each merit, but complements weaknesses so that one's practice can reach the purpose of practice, seeing the mind-nature and Buddha. Going to the Pure Land and one's persistent efforts were essential requirement of the practice course. Therefore, this integrating view of Yanshou could contribute to the contemporary Korean culture and religion where various culture and religion should collaborate.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 문제제기와 목적 1
• 2. 연구방법과 범위 5
• Ⅱ. 영명연수의 생애와 저술 9
• 1. 연수의 정토관 성립배경 9
• 2. 영명연수의 전기자료 28
• 3. 영명연수의 생애 44
• 4. 영명연수의 저술 48
• 1) <종경록>의 구성내용 52
• 2) <만선동귀집>의 구성내용 66
• 3) 기타 연수의 저술 72
• Ⅲ. 영명연수의 원융심성론 79
• 1. 정토교의 심성론 80
• 1) 제교제종의 심성관계 80
• 2) 정토교의 심성사상 89
• 2. 영명연수의 원융심성론 97
• 1) 진망교철의 심성사상 97
• 2) 이사원융의 심성사상 108
• 3) 명심견성의 일념성불 116
• Ⅳ. 영명연수의 정토관과 수행관 124
• 1. 연수의 유심정토관 124
• 2. 연수의 본원정토관 133
• 3. 선정쌍수관의 형성배경 143
• 4. <선정사료간>의 선정쌍수관 159
• 1) <선정사료간>의 진위문제 159
• 2) 선정쌍수의 긍정적 측면 167
• 3) 선정쌍수의 비판적 측면 176
• Ⅴ. 영명연수의 정토신행 188
• 1. 연수의 서방정토신행 189
• 2. 연수의 염불신행 202
• 1) 칭명염불과 실상염불 202
• 2) 칭명과 실상의 불이사상 212
• 3. 108사에 나타난 정토신행 225
• 4. <법화경> 독송에 의한 정토신행 239
• Ⅵ. 영명연수의 사상이 후대에 미친 영향 249
• 1. 송대 이후 선정쌍수 249
• 2. 연수문하 고려유학승의 교화활동 262
• 3. 고려선승의 선정쌍수 270
• 4. 서산휴정의 선정일치관 284
• Ⅶ. 결론 307
• 참고자료 313
• ABSTRACT 319