수행=practice; 명상=meditation; 지관=concentration and insight; 마음=mind; 사종석의=四種釋義=the four ways to have an insight into language; 마음=mind
摘要
Even though several scholars had tried to reveal parts related to practices in the Doctrines of San-lun School (Chi-tsang), it seems that such efforts have failed. That’s because it is believed that no other evidence has, yet, been presented, regardless of their frequent strong arguments that the Doctrines of San-lun School had been centered upon only theories in many theses or books. At first, in my research, I have tried to analyze existing researches one by one and finally found the reasons that it was useless or unsuccessful to find out some parts related to practical method in the Doctrines of San-lun School throughout former efforts. Next, I have presented realistic records that show figures of Chitsang as dhyāna’s practitioner, revealed that he didn’t exclude selection. Next, I have taken into consideration of the reasons that he had not presented any special dhyāna’s practical method, and he had developed insight’ method particularly in his writings. These considerations have been made focusing upon importance of meaning of insight out of Buddhistic practices. Finally, I have, through the four ways to have an insight into languages (sūtra), fit a system of practices of the Doctrines of San-lun School into a framework of a system of universal practical method of Buddhism. I have come to an idea of “This very Languages itself are Emancipation” which is a unique practice’s theory of the Doctrines of San-lun School.
目次
I. 들어가는 말 259 II. 吉藏의 修行論에 대한 기존 연구결과의 비판적 검토 261 1. 길장은 이론가일 뿐이다. 261 2. 길장에게도 실천적인 측면이 있다. 262 3. 비판론과 옹호론에 대한 비판적 검토 263 1) 길장은 선수행을 배제했는가? 264 2) 불교수행에서 觀法의 지위: 길장 관법의 수행론적 의해릉 위해 268 III. 吉藏의 修行論에 대한 체계적 이해 271 1. 마음의 구조 272 1) 현실적인 마음: 心以存相為主 272 2) 이상적인 마음: 心無所依 274 2. 이상적인 마음을 얻기 위한 수행법 275 1) 理·教·觀: 구조적 연계성 275 2) 教(경, 논)의 이중적 의미: 진리 그 자체는 아니지만 진리에 도달하기 위한 유일한 수단이다 . 278 3) 教를 어떻게 觀해야 理가 드러나는가?: 마음의 정화방식으로서의 觀法 281 IV. 맺음말 286
