遼代 鮮演의 『華嚴經談玄決擇記』의 연구와 역주 = A Study For Translation On Huayan Jing Tǎnxuan Juezĕ Ji 華嚴經談玄決擇記, By Xianyǎn In The Liao Period, China

다국어 초록 (Multilingual Abstract)

The Liao 遼 (916-1125) was the country in which Chinese Buddhism flourished based on Chinese translations of Buddhist literatures made in the Tang 唐 (618-907) dynasty. An excellent monk, Xianyǎn 鮮演 (1045-1118), wrote six books of Huayan Jing Tǎnxuan Juezĕ Ji 華嚴經談玄決擇記 (The record of profound discussion about the Avataṃsaka Sutra) which was one of the representative literatures at that time. It was one of the later annotations to Xuantǎn 玄談 (Profound treatise) of Dafang'guangfo Huayan Jing Shu 大方廣佛華嚴經疏 20 volumes and Suishuyanyi Chao 隨疏演義鈔 40 volumes, which was widely known as a distinctive commentary of the Avataṃsaka sutra 80 volumes, written by Qingliang Chengguan 清涼澄觀 (738-839) who was a prominent priest of that period.
Contained in the Manchi Zokuzokyo 卍續藏經 of Japan which housed volume 2 to volume 6, except for volume 1, this commentary had been studied by Buddhist scholars. However they discovered that the literature stored in the Shoumyoji 稱名寺 and the Kanajawabunko 金澤文庫 managed the whole six volumes. In 1975, vol. 1 was printed in Kanajawabunko shiryozeusyo 金澤文庫資料全書 (the collected works of Kanajawabunko) and therefore researchers could study with the complete copies. In order to conduct study and translation for the entire six collections of Tǎnxuan Juezĕ Ji, for a start, I procured and analyzed manuscripts of the book at the Kanajawabunko 金澤文庫. In the process of comparing to the printed version published in 1975, I could find out that a parts of it were misprinted. I thus sought to introduce results of the comparative study for the fascicle one which could not have been included in the Manchi Zokuzokyo so far and reveal value of the Kanajawa manuscript and meaning of review on it.
As examining how much the Liao Buddhism developed on the basis of very high-level publication culture, excellent lectures and writing activities of learned monks, I could confirm in Chapter 2 that Xianyǎn, a Huayan student, played a big role for it. In the third chapter, the further study for Tǎnxuan Juezĕ Ji, I delineated as results of research that activities of publishing doctrinal treatises by the national teacher, Daekak 大覺國師(1055-1101) have earned favored reviews by posterity as well as in East Asia of the middle ages and in addition, especially through a competitive study between the manuscripts of the Kanajawabunko and the copies of the Manchi Zokuzokyo, the prints added and replaced to the original body texts have ranged from tens to thousands every single fascicle. And also, it is remarkable through distinctions of commentary that Tǎnxuan Juezĕ Ji was annotated for Xuantǎn 玄談 in the manner of very clear and accurate tone, as the way in which Xianyǎn made his opinions absorbed in the writing of Chengguan like he did not add notes or water permeating something.
It might be confused whether it was written by Chengguan or Xianyǎn, though we are able to see that Tǎnxuan Juezĕ Ji was annotated in Xianyǎn's own unique way which made Chengguan's writings quite clear and obvious. With such parts, cross questions having essence of Huayan thought, comprehensive metaphors, and plain tone of arguments, it can be said that the value of Tǎnxuan Juezĕ Ji is high.

목차 (Table of Contents)

• 제Ⅰ부 연 구
• Ⅰ. 서 론 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 1
• 1. 연구의 목적 및 연구의 방법 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 1
• 1) 연구의 목적 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 1
• 2) 연구의 방법 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 3
• 2. 연구를 위한 역사적인 배경 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 6
• 1) 遼代 문화와 불교 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 7
• 2) 澄觀의 『대소』와 『연의초』­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 9
• 3) 『담현결택기』의 연구사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 13
• Ⅱ. 선연의 생애와 저술 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 15
• 1. 생애 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 15
• 1) 전기: 비문의 분석 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 15
• 2) 교류 활동 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 23
• 2. 저술 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 28
• 1) 저술의 주요 목록 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 28
• 2) 저술의 특이 사항 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 30
• Ⅲ. 『담현결택기』의 심층적 연구 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 33
• 1. 『결택기』의 저술동기와 시기 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 33
• 1) 저술 동기 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 33
• 2) 저술 시기 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 34
• 2. 『담현결택기』의 간행 및 사본 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 36
• 1) 간행 기록의 검토 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 36
• 2) 金澤 出版本 및 사본의 서지사항 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 42
• ⑴ 금택 출판본 교감사항 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 42
• ⑵ 현존 사본의 서지사항 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 46
• 3. 『담현결택기』의 구성 및 내용­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 49
• 1) 『담현결택기』의 구성­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 49
• ⑴ 전체의 구성 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 49
• ⑵ 각 권의 구성 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 51
• ⑶「錄摘文解」로 본 내용구성 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 54
• 2) 『담현결택기』의 주요 내용 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 61
• ⑴ 총석 소문 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 62
• ⑵ 약석 품회 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 71
• 4. 『담현결택기』의 주석상의 특징 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 79
• 1) 징관의 저술에 대한 평가 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 79
• 2) 인용문헌을 통해 본 사상경향 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 80
• 3) 주석상의 특징 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 82
• Ⅳ. 『결택기』에 나타난 선연의 화엄사상 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 90
• 1. 화엄 교판 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 90
• 1) 원융과 항포에 따른 원교와 별교 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 90
• 2) 덕상문과 업용문 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 92
• 3) 『화엄경』의 수승함과 차이점 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 95
• 2. 융합 사상 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 96
• 1) 眞理妄事非一非異圖 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 96
• 2) 禪·敎의 일치와 諸宗의 융합 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 99
• 3) 천태교학의 활용과 법상교학의 융합 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 101
• 3. 중도 사상 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 103
• 1) 5중 중도론 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 103
• 2) 中流의 비유 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 106
• Ⅴ. 결 론 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 108
• 참 고 문 헌 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 111
• ABSTRACT ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 115
• 부 록 (1) ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 118
• 제Ⅱ부 역 주
• 1. 역주의 기준 및 방식
• 1) 역주의 기준 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 120
• 2) 역주의 방식 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 121
• 2. 세 부 科 段­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 125
• 3. 본문- 『大方廣佛華嚴經談玄決擇』卷第一~卷第六 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­
• ◈귀경게송【1권】­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 135
• ◈서 문 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 136
• ◈본 문 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 138
• ⑴『대소』의 제목을 결택하다[決擇疏題] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 138
• ① 본 제목을 해설하다[釋正題] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 139
• ② 겸한 제목을 드러내다[彰兼目] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 149
• ⑵ 작자를 표기하다[紀旌作者] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 150
• ⑶ 본문을 판석하다[判釋疏文] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 151
• ◈『대소』서문 (10과문)
• 제1장. 명의를 총체적으로 서술하다[總敍名意] ­­­­­­­­­­­­­­­­­­­­­­­­­ 155
• ⑴ 宗體를 표방하여 들다[標擧宗體] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 155
• ⑵ 能詮을 별도로 찬탄하다[別歎能詮] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 191
• ⑶ 敎主는 헤아리기 어렵다[敎主難思] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 208
• ⑷ 설법하는 위의가 널리 주변하다[說儀周普]【2권】­­­­­­­­­­­­­­­ 213
• ⑸ 말씀이 본말을 포괄하다[言該本末] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 251
• ⑹ 旨趣가 유현하고 미묘하다[旨趣玄微] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 263
• ⑺ 이익을 이뤄 단박에 초월하다[成益頓超](十益) ­­­­­­­­­­­­­­­­­­­ 307
• ⑻ 드넓고 고원함을 결론지어 찬탄하다[結歎宏遠]­­­­­­­­­­­­­­­­­­­ 341
• ⑼ 만나게 됨을 감사하고 기뻐하다[感慶逢遇] ­­­­­­­­­­­­­­­­­­­­­­­ 346
• ⑽ 명칭과 제목을 간략하게 해석하다[略釋名題] ­­­­­­­­­­­­­­­­­­­­ 346
• 제2장 귀의하고 공경하여 가피를 청하다[歸敬請加]【3권】­­­­­­­ 349
• ⑴ 삼보에 귀의하고 공경하다[歸敬三寶] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 350
• ① 불보에 귀의하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 350
• ③ 승보에 귀의하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 353
• ⑵ 위신력으로 加護하기를 청하다[請威加護] ­­­­­­­­­­­­­­­­­­­­­­­ 365
• ① 청하고 귀의하는 뜻[歸敬之意] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 365
• ③ 저술한 목적[著述所爲] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 368
• ◈「현담」본문 (十科)
• 제3장 章을 열어 문장을 해석하다[開章釋文]­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 390
• ⑴ 가르침이 일어난 인연[敎起因緣]­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 399
• ① 因의 열 가지 뜻을 해석하다[釋因十義] ­­­­­­­­­­­­­­­­­­­­­­­­­­­ 400
• 二因, 숙세의 因行에 응하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 405
• 五因, 果德을 드러내다­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 407
• 六因, 地位를 드러내다­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 430
• 七因, 수승한 행을 설하다­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 432
• 八因, 진실한 법을 보이다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 439
• 九因, 因性을 열어주다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 439
• 十因, 현재와 미래의 중생들을 이롭게 하다 ­­­­­­­­­­­­­­­­­­­­­­ 450
• ② 緣의 열 가지 뜻을 해석하다[釋緣十義] ­­­­­­­­­­­­­­­­­­­­­­­­­­ 459
• 一緣, 시간에 의지하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 459
• 二緣, 처소에 의지하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 461
• 三緣, 교주에 의지하다-【4권】­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 477
• 四緣, 삼매에 의지하다. ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 507
• 五緣, 현상에 의지하다. ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 511
• 六緣, 說者에 의지하다. ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 512
• 七緣, 聽法인에 의지하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 513
• 九緣, 請者에 의지하다. ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 516
• 十緣, 加者에 의지하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 517
• ⑵ 藏과 敎와 섭수되는 곳[藏敎所攝] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 526
• ① 藏과 섭수됨을 밝히다[明藏攝] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 526
• ㊀ 수다라藏 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 527
• ㊁ 비나야藏 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 544
• ㊂ 아비달마藏 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 545
• ② 敎와 섭수됨을 밝히다[明敎攝] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 549
• ⓵ 大意의 離合을 밝히다[離合大意] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 555
• ㊀ 分敎하지 않은 5가지의 뜻 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 555
• ㊁ 分敎한 여러 가지의 뜻 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 559
• ⓶ 옛날과 지금의 어긋나고 수순함을 밝히다 ­­­­­­­­­­­­­­­­­­­­ 582
• ❶ 중국을 서술하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 582
• ㊀ 一音敎를 세우다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 582
• ㊁ 二種敎를 세우다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 588
• ㊂ 三種敎를 세우다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 593
• 가. 南朝의 여러 법사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 593
• 나. 後魏의 광통 율사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 600
• ㊃ 四種敎를 세우다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 614
• 가. 光宅 법사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 614
• 나. 智者 대사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 632
• 다. 원효 대사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 645
• 라. 慧苑 공 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 646
• ㊄ 五敎를 세우다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 646
• 나. 현수 대사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 648
• ❷ 서역을 서술하다-【5권】­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 650
• ㊀ 총체적으로 서술하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 650
• 가. 계현 논사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 652
• 나. 지광 논사 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 654
• ㊁ 옳고 그름을 밝히다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 662
• 가. 법상종 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 662
• 나. 법성종(十段) ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 668
• ⓷ 敎를 세우고 宗을 열다[立敎開宗] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 714
• 第二敎. 始敎[性·相十對] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 728
• 第三敎. 終敎(九段) ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 765
• 第四敎. 頓敎의 所詮 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 779
• 第五敎. 圓敎의 所詮 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ ­796
• ⓸ 총상으로 회통하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 800
• ⑶ 뜻과 이치의 분제[義理分齊]【6권】­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 813
• ⓵ 의지하는 바 體·事를 밝히다[所依體事]十門­­­­­­­­­­­­­­­­­­­­­ 822
• 一門. 敎·義 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 822
• 三門. 境·智 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 823
• 五門. 因·果 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 824
• ⓶ 진실로 거둬져 돌아가다[攝歸眞實]四句 ­­­­­­­­­­­­­­­­­­­­­­­­­ 825
• 第一句. 眞空絶相觀 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 825
• 第四句. 泯絕無寄觀 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 825
• ⓷ 무애함을 드러내다[彰其無礙](十無礙門)­­­­­­­­­­­­­­­­­­­­­­­­­­ 826
• 一. 理徧於事門 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 826
• 二. 事徧於理門 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 827
• 三. 依理成事門 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 836
• ⓸ 널리 변만하고 함용하다[周徧含容](十玄門) ­­­­­­­­­­­­­­­­­­­­­ 843
• ㊀동시구족상응문[同時具足相應門] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 844
• ㊄비밀은현구성문[秘密隱顯俱成門] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 852
• ㊅미세상용안립문[微細相容安立門] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 853
• ㊆인다라망경계문[因陀羅網境界門] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 854
• ㊇탁사현법생해문[託事顯法生解門] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 855
• ㊈십세격법이성문[十世隔法異成門] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 857
• ㊉주반원명구덕문[主伴圓明具德門] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 859
• ❷ 德相과 業用이 말미암은 것[德用所因](十故) ­­­­­­­­­­­­­­­­­­ 860
• ㊀ 오직 마음이 나타낸 것이기 때문[唯心所現故] ­­­­­­­­­­­­­ 866
• ㊁ 법은 정해진 성품이 없기 때문[法無定性] ­­­­­­­­­­­­­­­­­­­ 822
• ㊂ 연기하여 서로 말미암기 때문[緣起相有故](十門) ­­­­­­­­­ 872
• ㊃ 법성이 융통하기 때문[法性融通故] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 881
• ㊄ 허깨비 같고 꿈과 같기 때문[如幻夢故] ­­­­­­­­­­­­­­­­­­­­­­ 882
• ㊅ 그림자 같기 때문[如影像故] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 883
• ㊇ 佛이 증득하여 다했기 때문[佛證窮故] ­­­­­­­­­­­­­­­­­­­­­­­ 884
• ⑷ 가르침을 받는 근기를 밝히다[敎所被機] ­­­­­­­­­­­­­­­­­­­­­­­­­­­ 885
• ① 가르침의 대상이 아닌 근기를 가리다[揀非機](五) ­­­­­­­­­­­ 885
• ② 가르침의 대상이 되는 근기를 드러내다[彰所爲](五) ­­­­­­­­ 886
• ⑸ 敎體의 천근함과 심심함[敎體淺深] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 893
• ① 총체적으로 설명한다[總] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 893
• ② 얕고 깊음을 별도로 해석하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 895
• 一. 음성과 언어의 체[音聲言語體] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 895
• 二. 명·구·문신의 체[名句文身體] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 898
• 三. 四法을 통틀어 취하는 체[通取四法體] ­­­­­­­­­­­­­­­­­­­­­­­­­ 901
• 四. 所詮을 모두 거두는 체[通攝所詮體] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 907
• 五. 제법이 뜻을 드러내는 체[諸法顯義體] ­­­­­­­­­­­­­­­­­­­­­­­­­­ 907
• 六. 경계를 거둔 오직 마음뿐인 체[攝境唯心體] ­­­­­­­­­­­­­­­­­­ 909
• 七. 緣을 모아 實에 드는 체[會縁入實體] ­­­­­­­­­­­­­­­­­­­­­­­­­­­ 915
• 九. 事와 事가 무애한 체[事事無礙體] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 915
• 十. 해인삼매에서 훤히 드러나는 체[海印炳現體] ­­­­­­­­­­­­­­­­ 916
• ⑹ 宗趣의 공통함과 국한을 밝히다[宗趣通局] ­­­­­­­­­­­­­­­­­­­­­­­­ 917
• ① 通宗을 해석하다(十宗) ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 917
• 一. 我와 法이 둘 다 존재한다는 종[我法倶有宗] ­­­­­­­­­­­­­­­ 917
• 八. 眞空이어서 相이 끊어졌다는 종[眞空絕相宗] ­­­­­­­­­­­­­­­ 918
• ② 別宗을 해석하다 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 919
• ⑺ 부류와 품과 회[部類品會] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 919
• ① 本部를 三分한 과 [本部三分科] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 921
• ② 質問과 對答이 상속하는 과[問答相屬科] ­­­­­­­­­­­­­­­­­­­­­­­­ 931
• ③ 문장으로 뜻을 따르는 과[以文從義科] ­­­­­­­­­­­­­­­­­­­­­­­­­­­ 931
• ④ 前後가 거둬져 포개지는 과[前後攝疊科] ­­­­­­­­­­­­­­­­­­­­­­­­ 931
• ⑤ 前後가 고리로 연결되는 과[前後鉤鏁科] ­­­­­­­­­­­­­­­­­­­­­­­­ 931
• ⑥ 品을 따라 길게 나누는 과[隨品長分科] ­­­­­­­­­­­­­­­­­­­­­­­­­­ 931
• ⑦ 本會에 따르는 과[隨其本會科] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 931
• ⑧ 本會와 末會가 大位인 과[本末大位科] ­­­­­­­­­­­­­­­­­­­­­­­­­­­ 932
• ⑨ 本會와 末會를 변만하게 거두는 과[本末遍収科] ­­­­­­­­­­­­­ 932
• ⑩ 주체와 반려가 무진한 과[主伴無盡料] ­­­­­­­­­­­­­­­­­­­­­­­­­­­ 932
• ⑻ 전역할 때의 감응과 통함[傳譯感通] ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 934
• ① 감응을 말한다[正辨感應](六事) ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 934
• ② 감응한 까닭을 밝히다[明感應所以](四句) ­­­­­­­­­­­­­­­­­­­­­­­­ 935
• ◈釋茲一疏 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 939
• ◈저술동기 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 952
• ◈회향게송 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 953
• 『결택기』의 주요 인용문헌 ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 954
• 부 록 (1) ­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­­ 958

참고문헌 (Reference)

1. ?화엄의 세계?, 해주, 민족사, 민족사, 서울, , 1998

2. 「遼金佛敎の 中心」, 脇谷撝, 『六條學報』135, , 2~9쪽, , 1913

3. 『義天, 그의 생애와 사상』, 박용진, 서울, 혜안, , 2011

4. 外 역, 『국역 遼史』상 중, 서울, 김위현, 단국대학교출판부, , 2012

5. 「遼代佛敎의 主要宗派와 學僧」, 王承禮, 朱子方, 『世界宗敎硏究』~1, pp.123~124, , 1990

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