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| 大慧禪에 溶解된 華嚴思想에 對한 小考=The Idea of Hwaeom in Daehye’ s Chan(禪) | ||
| 作者 | 金晋鉉 (著)=Kim, Jin-hyun (au.) |
|---|---|
| 出處題名 | 한국불교학=韓國佛教學 |
| 卷期 | v.46 n.0 |
| 出版日期 | 2006.11 |
| 頁次 | 495 - 522 |
| 出版者 | 한국불교학회 |
| 出版者網址 | http://ikabs.org/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 海印寺講院 講師 |
| 關鍵詞 | 10종 因行=ten hetu-pratyaya; 性起; 圓融=Wonyoong idea; 無明已大智; 華嚴重重無盡法界; Hwaeom Dhyāna; tathāgata-gotra-saṃbhava artha; the Bodhisattva path of One Vehicle; The world of eternal relations of Hwaeom |
| 摘要 | 대혜종고는 ‘원융사상’의 의미인 ‘無明已大智’ 등의 개념을 本覺 즉, 本來成佛論의 일환으로 수용하였다. 또한 그 위에 다시 [決定信] ⑤功德心, ⑧成就無量功德藏, [自利利他同時槪念] ①菩提心 ②正直深心, ④大願, ⑨具足無量莊嚴智慧 [利他的 菩薩道] ③慈悲心, ⑥供養諸佛敎化衆生, ⑦方便智慧, ⑩分別演說無量諸法實義(通達法義) 등 10종 因行을, 始覺의 의미를 지니는 大慧禪 修行의 필요조건으로 도입하고 있다고 보여진다. 佛果인 ‘性起(부처)’가 출현하는 이러한 10종 因行은 보살도의 중추적 의미를 가진다. 또 이는 性起와 因果交徹의 관계로 마치 蓮이 꽃과 열매를 동시에 맺는 것처럼 圓融的 입장에서 동시구족되어야 한다. 결국 ‘圓融思想’과 性起의 10종 因行인 ‘一乘菩薩道思想’은 대혜선에 있어서 本覺과 始覺으로 나타나며 화엄의 원융문과 항포문이 둘이 아니듯이 상호보완의 입장이다. 또 상호 有機的關聯性을 가지며 華嚴重重無盡法界를 具現하고자 하는 大慧禪 修行과정의 一環으로 主體的에서 溶解 受用되었다고 보인다. The Dhyāna buddhism has been the mainstream of Korean Buddhism and Hwaeomgyong the keynote of the Dhyāna idea. In this sense it is important to examine the relations between Dhyāna and Dogma, especially Dhyāna and Hwaeom. This study undertakes to examine the Hwaeom idea in Daehye-Dhyāna and find the basis for the harmony of Dhyāna with Dogma. From this we can conclude that sutra was used as the primary ways of enlightenment for aristocrats and then key questions were presented. The addressees of the letters were pedantic and demanding aristocracies, which made them difficult to learn right discipline. Daehye found the way to guide aristocrats in Hwaeom. Hwaeom gives a theoretical significance to Dhyāna, and Dhyāna gives insight to Hwaeom through practice and supplements the other. That makes the harmony of theory with practice. The advice to awake into ‘the real world without agony’ also tells us his Wonyoong idea. We can notice other important Hwaeom idea such as ‘the Bodhisattva path of One Vehicle’ meaning belief, oath, and practice before entering into the Ganhwaseon and ‘Seonggi’ being the passage to Dhyāna and Hwaeom. Disciples who have sent letters to ask questions could face up to reality of agony and struggle with their disciplines by the help of their master’s guide. The world of eternal relations of Hwaeom plays an significant part as a treasure house replete with various prescriptions. Daehye advised his disciples as well as aristocrats the road map of Hwaeomgyong and led them to Buddhism through practice. In the prosperous era of Hwaeom Buddhism, the Hwaeom masters were good at practicing Dhyāna, and other masters were also interested in Hwaeom realm of Buddihsm and used it as a way of guiding disciples. The two wings of Dhyāna as the merciful heart of Buddha and Dogma as the words of Buddha could fly high up to the Hwaeom realm. Without this condition things are not perfect nor harmonious. |
| 目次 | Ⅰ. 序言 497 Ⅱ. 本覺과 始覺의 상호보완 498 Ⅲ. 本覺과 圓融思想(圓融門) 502 Ⅳ. 始覺과 一乘菩薩道思想(行布門) 507 1. 決定信: ⑤功德心, ⑧功德藏 507 2. 十種因緣 511 Ⅴ. 結語 518 1) 自利 利他 同時的 菩薩道 2) 利他的 菩薩道 |
| ISSN | 12250945 (P) |
| 點閱次數 | 77 |
| 建檔日期 | 2021.12.07 |
| 更新日期 | 2021.12.07 |
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