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| 澄觀의 海印三昧觀에 대하여=Cheng-guan's Understanding of Sāgaramudṛa Samādhi | ||
| 作者 | 서정엄 (著) |
|---|---|
| 出處題名 | 대각사상=Maha Bodhi Thought=大覺思想 |
| 卷期 | v.4 n.0 백용성스님과 한국불교의 사원경제 문제 |
| 出版日期 | 2001 |
| 頁次 | 307 - 341 |
| 出版者 | 대각사상연구원＝Institute of Maha Bodhi Thought |
| 出版者網址 | http://www.taegak.or.kr/ |
| 出版地 | Seoul, Korea [首爾, 韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대 강사 |
| 摘要 | In the Hua-yen Sūtra, Sāgaramudṛa Samādhi is explai- ned in the context of three chapters: Shi-di-pin(十地品), Xian-shou-pin(賢首品), and Ru-lai-chu-xian-pin(如來出現 品). However, if the overall content of the Hua-yen Sūtra is examined, then among the many different kinds of samādhi discussed, Sāgaramudṛa Samādhi appears to have the same meaning as Hua-yen Samādhi. Among the many different types of samādhi, the Sāga- ramudṛa Samādhi of the Hua-yen Sūtra 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 Sāgaramudṛa Samādhi 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 Sāga- ramudṛa Samādhi 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 Sāgaramudṛa Samādhi was in fact the very wisdom of the Buddha. In this way, he explained Sāgaramudṛa Samādhi in a more positive manner. He also taught that Sāgaramudṛa Samādhi 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 Sāgaramudṛa Samādhi as the manifestation of the meditative mind of the Bodhisattva, which encompasses unlimited potential. He quoted the Xian-shou-pin(賢首品) chapter of the Hua-yen Sūtra to support these teachings, and in the Hua-yan-jing-shu(華嚴經疏) described Sāgaramudṛa Sa- mādhi as being the same as enlightenment or Bodhi. The implication of this is that the foundation of Sāgaramudṛa Samādhi 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. |
| 目次 | I. 序言 308
II. 大乘經典에서의 海印三昧의 위치 309 1. 海印의 어원적 고찰 309 2. 諸經典에 나타난 海印三昧의 의미 311 III. 『華嚴經』에 나타난 海印三昧 312 I V. 화엄교학자들이 파악한 海印三昧 314 1. 智儼 314 2. 法藏 316 3.『妄盡還源觀』에 나타난 海印三昧 319 V. 澄觀의 海印三昧 이해의 특징 322 1. 三昧의 이해방법 322 2. 所依三昧로서의 海印三昧 324 3. 海印三昧와 佛智.如來智의 관계 330 4. 海印三昧 이해의 특징 332 VI. 結語 337 . 영문요약 339 |
| ISSN | 12291080 (P) |
| 點閱次數 | 82 |
| 建檔日期 | 2023.05.22 |
| 更新日期 | 2023.05.22 |
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