華嚴經에 나타난 禪觀에 대한 硏究

국문 초록 (Abstract)

본 論文에서는 『華嚴經』에 설해진 海印三味와 中國華嚴 思態家들이 본 海印三味에 관해서 간략하게 살펴보고자 한다. 본 논문의 연구순서는 제1장 서론에 이어, 제2장 『華嚴經』과 華嚴宗에서는 첫째, 華嚴經의 종류와 그 註釋書들에 대해서 간략하게 살펴보고, 두 번째는 『華嚴經』을 所依經傳으로 화엄종의 성립에 관해서 살펴보고자 한다.
제3장에서 첫째 『華嚴經』에 나타난 三味에 대해서 살펴보고, 두 번째는 제경전에 나타난 海印三味와 『화엄경』에 나타난 海印三味에 관해서 살펴보고, 셋째는 華嚴三味와 海印三味와의 관계에 대해서 살펴보고자 한다.
제4장에서는 華嚴敎學틀의 海印三味觀으로 첫째는 智儼의 海印三味觀, 둘째는 法藏의 海印三味觀, 셋째는 澄觀의 海印三味觀을 살펴보고자 한다.
제5장에서는 華嚴敎學과 禪으로 첫째는 智儼·法藏·澄觀의 禪觀중에서 특히 頓漸觀을 중심으로 해서 살펴보고, 두 번째는 華嚴宗이 隆盛하던 시기인 澄觀의 시대에 일어났던 禪宗과의 관계를 澄觀을 중심으로 살펴보고자 한다. 이상의 내용들을 가지고 『華嚴經』에 나타난 禪觀을 海印三味를 중심으로 살펴보고자 한다.

다국어 초록 (Multilingual Abstract)

Since Chinese Buddhism was basically established in the Sui and T'ang dynasties(隋唐時代), formation of the so-called Suit'ang Buddhism(隋唐佛敎) has most important historical significance to distinguish that particular era from others in Chinese history. Namely, from the Era of translation of Buddhist scriptures(傳譯時代 2B.C.∼400A.D) to the Era of their study(硏究時代, 400∼580) were the days of acceptance of Indian Buddhism. Among the established Buddhist schools in those days, both the T'ien-T'ai school and the Hua-yen(華嚴) school established the deepest philosophy of Buddhist though. Therefore they are thought to bo Indian flower that bloomed in the Chinese way of thinking. The purpose of this particular research is to pursue the role and historical meaning of Fa-tsang(法藏 643∼712) who was at the center of Hua-yen doctrinal teaching(華嚴敎學) produces by Chines original thought and practice within its thought-historical background. 'Establishment of Hua-yen doctrine', the process and development of the Hua-yen school from the translation of the Avatamsaka-sutra(華嚴經) to the establishment of the Hua-yen school are discussed. 'Fa-tsang and his doctrine', the thought-historically unique characteristics of Fa-tsang'stesching is discussed from the standpoint of it's foundational conditions formulating its doctrine. As is well known, Fa-tsang's doctrine is based upon Tu-shun's(杜順, 557∼640) Hua-yen teaching influenced by meditation upon sunyata and that of Chih-ven's(智儼, 602∼668) influenced by vihnaptimatrata doctrine. And yet, his own standpoint was based upon the thought of tathagata-garbha. In this way, Fa-tsang aimed at establishing his own Buddhist doctrine by synthesizing all Buddhist doctrines through the careful examination of each doctrine.
In the Hua-yen Sutra, Sa－garamudra Sama－dhi is explained in the context of three chapters: Shi-di-pin(十地品), Xian-shou-pin(腎首品), and Ru-lai-chu-xian-pin(如來出現品). However, if the overall content of the Hua-yen Su－tra is examined, then among the many different kinds of sama－dhi discussed, Sa－garamudra Sama－dhi appears to have the same meaning as Hua-yen Sama－dhi.
Among the many different types of sama－dhi, the Sa－ga-ramudra Sama－dhi of the Hua-yen Su－tra is considered to be the fundamental meditation of the Hua-yen School. For example, the second Patriarch of the Hua-yen School, Zhi-yan(智儼), was one of the first to describe Sa－garamudra Sama－dhi as the way to achieve the teachings of the One Vehicle. The great teacher of the Hua-yen School, Fa-zang(法藏), also declared that Sa－ga-ramudra Sama－dhi was the fundamental meditation of the Hua-yen School.
In particular, the fourth Patriarch of the Hua-yen School, Cheng-guan(澄觀, 738-839), further developed the teachings of the Hua-yen School. He upheld and maintained the teachings of the previous masters, and in this can perhaps be seen the influence of the Wang-jin-huan-yuan-guan(妄盡還源觀).
However, he went further and taught that Sa－garamudra Sama－dhi was in fact the very wisdom of the Buddha. In this way, he explained Sa－garamudra Sama－dhi in a more positive manner. He also taught that Sa－garamudra Sama－dhi was the stage of no-mind(無心), out of which arose the mind, thoughts, fundamental nature, and hopes of all sentient beings. Cheng-guan also explained Sa－garamudra Sama－dhi as the manifestation of the meditative mind of the Bodhisattva, which encompasses unlimited potential.
He quoted the Xian-shou-pin(腎首品) chapter of the Hua-yen Su－tra to support these teachings, and in the Hua-yan-jing-shu(華嚴經疏) described Sa－garamudra Sa-ma－dhi as being the same as enlightenment or Bodhi. The implication of this is that the foundation of Sa－garamudra Sama－dhi is also the foundation of the true wisdom of Buddha and is the functioning of correct enlightenment. However, Cheng-guan's explanation differs from the traditional explanation of the Hua-yen School. That is, his explanation does not appear in the works of Zhi-yan or Fa-zang. Thus, this part of Cheng-guan's explanation provides a unique perspective among the teachers of the Hua-yen School.

목차 (Table of Contents)

• 目次
• Abstract = i
• I. 序論 = 1
• 1. 硏究目的 =
• 2. 硏究 範圍와 方法 = 2
• II.『華嚴經』과 華嚴宗 = 4
• 1. 『華嚴經』의 種類와 構成 = 4
• 2. 華嚴宗의 成立 = 8
• III. 『華嚴經』에 나타난 三味 = 12
• 1. 『華嚴經』과 三味 = 12
• 2. 海印三味 = 15
• 3. 華嚴三味 = 23
• 4. 海印三味와 華嚴三味 = 25
• IV. 華嚴敎學者들의 海印三味觀 = 27
• 1. 智儼의 海印三味觀 = 27
• 2. 法藏의 海印三味觀 = 30
• 3. 澄觀의 海印三味觀 = 34
• V. 華嚴敎學과 禪 = 45
• 1. 『華嚴經』의 頓悟와 漸修 = 45
• 2. 華嚴과 禪佛敎의 關係 = 56
• VI. 結論 = 61
• 參考文獻 = 64