道綽의 淨土思想 硏究 : 安樂集을 中心으로 = (A) study on the Do-chak's idea of Jodo : Focus on the An-rak-jib

다국어 초록 (Multilingual Abstract)

Do￣-chak(道綽, AD562~645) who was under the great influence of Tam-ran's Wang-saeng-non-ju(往生論住) and who commented on the Amitayur-dhyana-stura(觀無量壽經) told about how to go after death to Nirvana by practice of Buddha￣nusmrti-sama￣dhi(念佛三昧) in the period, Mappo￣-si-dae(末法時代) in the book.
Do￣-chak(道綽) divided Buddhism into Sung-t'o-mun(聖土門) and Jo￣do-mun(淨土門). And He called it Sung-t'o-mun(聖土門) to stop kles´a(惑), to achieve truth and to become a saint in Sabha. And He called it Jo￣d'o-mun(淨土門) to call the name of Buddha and to go after death to Nirvana with the help of Buddha's merciful help.
Like this, Do￣-chak(道綽) divided Buddhism into two groups, Sung-t'o-mun(聖土門) and Jo￣do-mun(淨土門). He mentioned that all teachings of Sung-t'o-mun(聖土門) were are unsuitable and hard to attain spiritual enlightenment in Mappo￣(末法) now. He also insisted that the doctrines of Jo￣do-kyo(淨土敎) were the fittest and most suitable.
Thus, He said that Jo￣do-mun(淨土門) was proper practice in Mappo￣-si-dae(末法時代), that Jo￣do-mun(淨土門) was harmonized with the appropriate and current 'Si(時)', 'Ki(機)', so it should coincide with ability to accept, and that lack of ability to accept needed people's merciful observation on the doctrines of Buddha in Mappo￣-si-dae(末法時代).
In this way, Do￣-chak(道綽), influenced by Mappo￣-sa-sang(末法思想), insisted that it was time to throw Sung-t'o-mun(聖土門) away and to be converted to Jo￣do-mun(淨土門). He took the way to practice asceticism, Buddha￣nusmrti-sarpska￣ra(念佛行), the appropriate to Mappo￣-si-dae(末法時代) and suitable to mankind at the same time by means of saving mankind(衆生救濟) insisting that it was time for people to repent of their evil karma[業], to keep on doing good deeds, and to believe Buddha.
Do￣-chak(道綽) also asserts that mankind needs the basic and original power[本願力] of Buddha, i.e., outside help[他力] to go after death to Nirvana.
Do￣-chak(道綽) insists that if mankind puts his heart into desire to go after death to Nirvana and possesses virtue by believing fate of Buddhism, the power [願力] of Buddhism can make it real to go after death to Nirvana and to go to Tae-seung-jung-jung-ch'ui(大乘正定聚). This means Tam-ran's Yuk-haeng-to (易行道) that the power[本願力] of Amitabha enables mankind to go after death to Nirvana. Do￣-chak(道綽) explains that the power[本願力] of Amitabha is outside help[他力], that Ja-ryuk(自力) is to make mankind put it in action and to make him have desire to go after death to Nirvana, and that T'a-ryuk(他力), outside help is to Amita￣bha Buddha(阿彌陀佛) comes to Kwang-myung-yun-hwa-tae(光明蓮花臺) and eventually for mankind to go after death to Nirvana when he passes away. Thus, if an ascetic wants to go after death to Nirvana, most of all, he has to give his mind action and to have Ja-ryuk(自力), desire to go after death to Nirvana. It can be possible only when he does so and when he has T'a-ryuk(他力) that Amita￣bha Buddha(阿彌陀佛) comes to Kwang-myung-yun-hwa-tae(光明蓮花臺) and for him to go after death to Nirvana.
Do￣-chak(道綽) disagrees to what Jung-young-sa and Hye-won said telling that Amitabha is sambhoga-ka￣ya＜the reward-body of a Buddha＞(報身佛) and the Land of Happiness is ho￣do＜the realm given as a result of one's karma inthe past existence＞(報土) with regard to Amitabha and Jo￣do＜The Pure Land＞(淨土). He persists in his thoughts that Amitabha is sambhoga-ka￣ya＜the reward-body of a Buddha＞(報身佛) attains Buddhahood in Jo￣do＜The Pure Land＞(淨土) and nirma￣na-ka￣ya(化身佛) does so in the middle of Edo￣＜The impure land＞(穢土). His persistence is on the author of Tae-seung-tongsung-kyung(大乘同性經) and he builds up logic, Po-shin-po-t'o-ron(報身報土論) in the book, 『An-rak jib(安樂集)』.
Do￣-chak(道綽) says that so as to go after death to Nirvana, it is needed for mankind to have pure faith with no doubts, make his mind absorbed in prayer with it firm ,and to make it continuous thing which means Sam Jong Shin-pu-eung-shim(三種 信不應心) when he repeats the sacred name of Amitabha. He says that Yum-pul-shang-sok(念佛相續) based on strong belief in Amitabha should go on and that no other thinking is allowed and he should be devoted heart and soul to prayer when he repeats the sacred name of Amitabha with Mu jab-nyum(無雜念). He enforces Uk-yum-yum-pul(憶念念佛) and Ship-kae-shang-sok(十念相續) regarding the rules and duties of an ascetic in that way.
Do￣-chak(道綽) MM put emphasis on the attitude toward belief in Amitabha when an ascetic repeats the sacred name of Amitabha. If even a man who has been fallen into evil ways all his life long repents of his sins, repeats the sacred name of Amitabha and gets buddha￣nusmrti-sama￣dhi(念佛三昧), All sin and retribution can be removed and go after death to Nirvana in the end.
As the last thing, Do￣-chak(道綽) says that bodhi-citta(菩提心) should be based and mankind has to practice buddha￣nusmrti-sama￣dhi(念佛三昧) if he wants to go after death to Nirvana in Mappo￣- si-dae(末法時代). And he lays stress on action of them. That bodhi-citta(菩提心) should be based is to pursue Pul-Do￣(佛道) that is supreme and after that it means that it can relieve excessive attachment to transmigration of the soul. Thus, mankind must try to make up his mind to achieve bodhi-citta(菩提心). It is the heart that he endeavor to attain Buddhahood. And it is that he seeks to save mankind. Do￣-chak(道綽) MM also says that with regard to buddha￣nusmrti-sama￣dhi(念佛三昧), All obstacles can be removed when mankind calls the sacred name of Buddha and that mankind in Mappo￣-si-dae(末法時代) should repent, cultivate virtue, and call the sacred name of Buddha. It is what we call, 『Il-saeng-jo-ak-in(一生造惡人)』. If he does so, If he repeats the sacred name of Amitabha from the bottom of his heart, anyone can get rid of his sins that he has committed for P'al-ship-uk-kup(八十億劫). All mankind can remove four kinds of sins such as Sal-saeng(殺生), T'u-to(倫盜), Sa-myo(사음), and Mang-uhn(妄語), get rid of O-yuk-joi(五逆罪), live without Sam-ak-to(三惡道) in Jo￣do＜The Pure Land＞(淨土), live a happy life there as he is pleased, and attain Buddhahood every time he is given a new birth.
In this way, Do￣-chak(道綽) thought that buddha￣nusmrti(念佛) was the best way to Buddhahood and all that he recommended was that. He asserts that Yum-pul-su-haeng(念佛修行) which means repentance is the greatest virtue because mankind has poor Keun-ki(根機) in Mappo￣-si-dae(末法時代). And Do￣-chak(道綽) also asserts that Yum-pul-su-haeng(念佛修行) enables mankind to go after death to Nirvana, to meet Buddha because, take lessons from him, and to attain Buddhahood in the end because it is coincident with the principle of Amitabha.
In this point, it is originality of his thought that Do￣-chak(道綽) took buddha￣nusmrti(念佛) at the period of Mappo￣(末法).

목차 (Table of Contents)

• 目次 = ⅰ
• Ⅰ. 序言 = 1
• 1. 硏究의 目的과 問題 提起 = 1
• 2. 硏究方法 및 資料 = 3
• Ⅱ. 道綽의 生涯와 時代的 背景 = 6
• 1. 道綽의 生涯와 著述 = 6
• 1) 這綽의 生涯 = 6
• 2) 道綽의 著述 = 8
• 2. 時代的 背景 = 8
• 1) 社會的 狀況 = 8
• 2) 佛敎內部의 動向 = 10
• 3) 末法思想의 대두 = 12
• 3. 安樂集의 構成과 中心思想 = 15
• 1) 安樂集의 構成 = 15
• ① 總標(각대문의 전체적 내용) = 15
• ② 別釋 = 19
• 2) 安樂集의 中心思想 = 25
• Ⅲ. 道綽의 淨土觀 = 31
• 1. 道綽의 末法意識 = 31
• 2. 難易二道의 敎判 = 33
• 3. 聖淨二門의 敎判 = 38
• 4. 道綽의 他力說 = 41
• 5. 佛身論과 佛土論 = 43
• 1) 佛身論 = 43
• 2) 佛土論 = 46
• 6. 道綽의 報身報土論 = 48
• Ⅳ. 道綽의 念佛觀 = 52
• 1. 念佛의 三因 = 52
• 1) 三種信不應心 = 52
• ① 信心不一淳 = 55
• ② 信心不一 = 55
• ③ 信心不相續 = 55
• 2) 念佛相續 = 56
• 3) 無雜念 = 56
• 2. 稱名念佛 = 57
• 1) 懺悔修福稱名念佛 = 58
• 2) 一念稱阿彌陀佛 = 61
• 3) 數量念佛 = 63
• Ⅴ. 道綽의 修行觀 = 66
• 1. 往生因 = 66
• 1) 發善提心 = 66
• ① 菩提心의 功用 = 66
• ② 菩提心의 名體 = 67
• ③ 菩提心의 相異 = 69
• 2. 往生의 行 = 73
• 1) 念佛三昧의 行 = 73
• 2) 念佛三昧의 利益 = 79
• ① 壽命 延長의 利益 = 79
• ② 始益 = 82
• ③ 終益 = 82
• ④ 滅罪와 往生의 得益 = 84
• 3. 念佛行者의 意業 = 86
• 1) 憶念念佛 = 86
• 2) 十念相續 = 88
• ① 十念相續의 難易 = 89
• ② 十念相續에 의한 往生 = 90
• Ⅵ. 結語 = 96
• ※ 참고문헌 = 100
• ABSTRACT = 103