『화엄오십요문답』의 연구와 역주

다국어 초록 (Multilingual Abstract)

The Huayanwushiyaowenda(華厳五十要問答) was written by Zhiyan (智儼, 602-668) after A.D. 659. Zhiyan's famous disciples include Uisang(義相, 625-702), the founder of Huayan Buddhism in Shilla Korea, and Fazang(法蔵, 643-712), who made significant contributions to Huayan Buddhism. The Huayanwushiyaowenda is a transcript of Zhiyan's lecture.
In addition to the Huayanwushiyaowenda, Zhiyan wrote Souxuanji (捜玄記) in A.D. 628 and Kongmuzhang(孔目章) after A.D. 663.
This paper explores the important content of Souxuanji and the Huayanwushiyaowenda, aiming to discover the differences between these two texts. To accomplish this, I have translated the Huayan wushi yaowenda and conducted a comparative examination of several printed books and manuscripts.
The Huayanwushiyaowenda quotes various Buddhist texts, including Shelun(攝論), Dilun(地論), Lotus Sutra(法華經), Nirvana Sutra(涅槃經). And the Treatises on Cognition, which were brought from India to China by Xuanzang(玄奘, 600-664), among others. Zhiyan's integration of these various Buddhist texts into a unique vehicle (yisheng 一乘) expresses the One Vehicle (yisheng 一乘) thought. This paper aims to consider these points, with the main body covering Chapters 2 through 7.
In Chapter 2, Zhiyan's biography is included in Fazang's Record of the Transmission of the Huayanjing zhuanji(華嚴經傳記). It is widely regarded as the most reliable and detailed record of his life. To ensure accuracy, it was necessary to translate the entire Zhiyan Biography article, and for this purpose, six editions of Zhiyan's Biography in Fazang's Record were compared. By referring to the contents of Souxuanji and the Huayanwushiyaowenda, more precise information about significant events in Zhiyan's life could be obtained. This research method helped in securing reliable material for Zhiyan's biography.
In Chapter 3, I conducted a bibliographical investigation on the Huayanwushiyaowenda. During the Goryeo Dynasty, Yi-Tian(義天, 1055-1101) take the Huayanwushiyaowenda to Song(宋) China. In the Song period, they engraved the Huayanwushiyaowenda. Additionally, there was a version of the Huayanwushiyaowenda in Japan. It is possible that there are more than two types of editions of the Huayanwushiyaowenda. The Song-period collected print contains fifty-three subjects, while in Japan, there are several versions of the Huayanwushiyaowenda. Therefore, it cannot be determined which one is closer to the true copy.
The Huayanwushiyaowenda quotes numerous Śāstras and Sutras. The order of quotation is "Avataṃsaka Sutra → Shelun school text → Dilun school text." Zhiyan's Tenet Classification, Vijñapti-mātratā-siddhi (成唯識論), and Shelun are considered the Initial Teachings (shijao 始教). However, through the practice, they become united with Dharmadhātu and embraced in the One Vehicle (yisheng 一乘).
In Chapter 4, I delve into the Dashengzhiguanfamen(大乗止観法門) written by Tanqian(曇遷, 542-607). From an early age, Zhiyan was closely connected to Tanqian's texts. Tanqian was also well-versed in Dilun(地論) and Shelun(攝論). The Chapter of the Ten Stages(十地品) in Souxuanji(捜玄記) mentions two types of Ignorance (avidyā 無明), which is also discussed in Dashengzhiguanfamen. Furthermore, the explanation of the Mingnanpin(明難品) in the Huayanwushi yaowenda is influenced by Ming nan pin Xuanjiezhang(明難品玄解章) written by Tanqian.
In the Huayanwushiyaowenda, Bodhisattvas who directly advance to the Great Vehicle(直進教) practice Samādhi, which is based on thought by language. This Samādhi can eliminate one part of the two Ignorances (avidyā 無明). We can also see this Samādhi in Shelun (攝論). Zhiyan was influenced by Tanqian, who studied Dilun(地論) and Shelun(攝論).
In Chapter 5, I delve into titled "The substance of Buddha's Teachings," which discusses Buddha's teachings, their verbal expressions, and their intended meanings. Essentially, it explores the way in which the doctrines are presented and the underlying significance they convey(能詮敎 and 所詮義).
In Souxuanji(捜玄記), "The substance of Buddha's Teachings" is found in the section called xuantan(玄談). This indicates that Zhiyan was well-versed in the method of analyzing Buddhist scriptures. The discussion on the substance of Buddha's Teachings already existed in the Indian Buddhist tradition, and Jingyingsi Huiyuan(淨影寺慧遠, 523-592), who belonged to the Dilun(地論) school , explained it in his book. In Huiyuan's work, "The meaning of the Twelve Divisions of Scriptures"(Shierbujingyi, 十二部経義) in Dashengyizhang(大乘義章), he described the substance of Buddha's Teachings. It can be assumed that Zhiyan inherited Huiyuan's ideas. However, the difference between them lies in the fact that Zhiyan's perspective is based on Doctrinal Classification.
In Chapter 6, this article delves into Zhiyan's Tenet Classification. In Souxuanji(捜玄記), the number of examples pertaining to the One Vehicle (yisheng 一乘) and Three Vehicles is fewer compared to the Huayanwushiyaowenda. In the Huayanwushiyaowenda, every subject is related to the small vehicle, three vehicles, and the one vehicle. The Tenet Classification of the Identical and Separate Teachings provides a framework for the practice of the Three Vehicles. These two teachings originated from Souxuanji(捜玄記). It is important to understand the concept of the "complete teaching" (yuanjiao 円教) in Souxuanji(捜玄記), which has five meanings. Some of these meanings are influenced by Dilun(地論). However, Zhiyan's explanation of the Identical Teaching (tongjiao 同教) and the Special Teaching(biejiao 別教) represents his inventive perspective.
In Chapter 7, the article explores the view of Buddha. Eighteen subjects in the Huayan wushi yaowenda are related to Buddha. Both the Buddha and the Bodhisattva who are devoted to the One Vehicle (yisheng 一乘) demonstrate their Buddhakāya for the three vehicles. The perception of Buddha (gyeonbul 見佛) can be observed in Souxuanji(捜玄記). This is not only an important issue in Buddhism but is also generally relevant to practices such as nyeombul(念佛) and gwanbul(觀佛). In Souxuanji(捜玄記), Zhiyan explains gyeonbul (見佛), but he does not mention Tenet Classification. However, in the Huayan wushi yaowenda, he considers the small vehicle, three vehicles, and the One Vehicle, and he explains gyeonbul(見佛) in relation to these vehicles.
The Buddha and Bodhisattva who belong to the One Vehicle focus on practices for the three vehicles. First, they manifest an immeasurable Buddhakāya. Second, they strive to acquire the Thirty-Two Characteristics of Buddhakāya to demonstrate them to the three vehicles who do not aspire to the characteristics of Buddhakāya. Third, they manifest the Buddha's name and meaning everywhere through the Sāgara-mudrā-samādhi(海印三昧). It is important to note that these practices are performed without a sense of self.

목차 (Table of Contents)

• 1부 華嚴五十要問答연구
• Ⅰ. 서론 1
• 1. 선행연구와 연구목적 1
• 2. 연구범위와 연구방법 9
• Ⅱ. 지엄의 생애 16
• 1. 序 16
• 2. 生涯 17
• 1) 出生과 學習期 18
• 2) 廻心期 22
• 3) 成熟期와 入寂 26
• 3. 小結 29
• Ⅲ. 지엄의 華嚴五十要問答에 대한 문헌학적 검토 32
• 1. 序 32
• 2.華嚴五十要問答의 서지에 대해서 34
• 3.華嚴五十要問答의 인용경향 45
• 4. 小結 65
• Ⅳ. 지엄사상의 원류 曇遷의 大乘止觀法門을 중심으로 69
• 1. 序 69
• 2. 大乘止觀法門과 搜玄記의 十地品 해석 73
• 3. 大乘止觀法門과 華嚴五十要問答의 直進菩薩의 禪定 87
• 4. 小結 93
• Ⅴ. 지엄의 敎體說 97
• 1. 序 97
• 2. 지엄 이전의 敎體說 100
• 3. 搜玄記의 敎體說 104
• 1) 경전해석 구조 105
• 2) 實, 可似, 不可似可似로서의 敎體 108
• 3) 唯識으로서의 敎體 110
• 4) 眞如로서의 敎體 114
• 4.華嚴五十要問答의 敎體說 117
• 1) 佛身과 敎體 118
• 2) 12部經과 敎體 124
• 5. 小結 132
• Ⅵ. 지엄의 敎判論 135
• 1. 序 135
• 2.搜玄記 원교 해석에 대하여 140
• 3.華嚴五十要問答의 동별이교와 공불공교 154
• 1)華嚴五十要問答의 동별이교와 삼승과의 관계 156
• 2)華嚴五十要問答의 공불공교와 삼승과의 관계 173
• 4. 小結 188
• Ⅶ. 지엄의 佛陀觀 193
• 1. 序 193
• 2. 搜玄記 의 見佛 198
• 3. 華嚴五十要問答의 이타행으로서의 불타관 200
• 1) 見佛로서의 실천 200
• (1) 無量佛身으로서의 실천 201
• (2) 別業으로서의 실천 208
• (3) 海印三昧로서의 실천 214
• 2) 對機로서의 실천 226
• (1) 同前化攝으로서의 실천 226
• (2) 皆對前機로서의 실천 230
• 4. 華嚴五十要問答의 德으로서의 불타관 241
• 1) 緣起理로서의 불타의 德相 242
• 2) 十佛의 德의 한 특징 249
• 5. 小結 255
• Ⅷ.결론 258
• 참고문헌 270
• ABSTRACT 277
• 2부 華嚴五十要問答역주
• 일러두기 282
• 1. 見佛及名義 284
• 2. 受職義 289
• 3. 生作佛義 289
• 4. 成佛前後義 293
• 5. 一念成佛義 294
• 6. 他方佛成化義 297
• 7. 佛母眷屬義 299
• 8. 佛情根義 303
• 9. 佛菩薩因果通局義 305
• 10. 諸修道總別義 306
• 11. 成佛不成佛義 308
• 12. 佛相貌義 311
• 13. 大師小師義 312
• 14. 信滿成佛義 313
• 15. 劫減佛興義 315
• 16. 菩提樹始義 316
• 17. 佛身常無常義 317
• 18. 佛轉依義 318
• 19. 轉四識成四智義 321
• 20. 相義 329
• 21. 一乘分齊義 332
• 22. 立一乘位義 334
• 23. 六道成淨方便義 336
• 24. 立藏不同義 337
• 25. 心意識義 338
• 26. 諸經部類差別義 346
• 27. 道品義 348
• 28. 涅槃義 349
• 29. 戒學義 351
• 30. 定學義 353
• 31. 慧學義 354
• 32. 賢聖義 356
• 33. 色聚義 357
• 34. 不相應義 358
• 35. 三性三無性義 360
• 36. 心數及心所有法義 367
• 37. 三世不同義 399
• 38. 障義 400
• 39. 一乘別障義 403
• 40. 陀羅尼門 404
• 41. 乘門數名不同義 405
• 42. 四尋思義 407
• 43. 如實因緣義 423
• 44. 悔過法義 431
• 45. 陀羅尼用義 432
• 46. 唯識略觀義 433
• 47. 空觀義 434
• 48. 普敬認惡義 436
• 49. 四宗義 454
• 50. 十二部經義 457
• 51. 依等義 461
• 52. 俗諦入普賢門義 468
• 53. 一乘得名意 471

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16. 한글번역은 불교기록문화유산 아카이브의 통합대장경을 참 고 하였음을 밝혀 둔다, 수현기의, (검색일자: https://kabc.dongguk.edu/content/view?dataId=ABC_IT_K1506_T_001&r t=R, , 2023

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