라뜨나까라샨띠(Ratnakarasanti)의 형상허위론(alikakaravada)과 이일다성설(離一多性說)

모리야마신야,박대용(번역) 동국대학교 세계불교학연구소 2017 불교 철학 Vol.1 No.-

불교 명상의 대중화 방안 연구 ― 『대승기신론』과 『대승기신론소』를 중심으로 ―

김영미 동국대학교 세계불교학연구소 2023 불교 철학 Vol.12 No.-

People living in modern society are unhappy with the lack of communication and the separation of human relations because of the destroyed natural environment and the prolonged COVID-19 pandemic. In order to escape this difficult reality, people have started to focus on meditation as a way to heal. Modern psychotherapy and meditation are developed on the basis of Buddhism, so it is impossible to heal the mind without understanding Buddhism. Aśvaghoṣa’s Awakening of Mahāyāna Faith and the Commentary on the Awakening of Mahāyāna Faith written by Wonhyo, who devoted his whole life to edifying people for the popularization of Buddhism, contains detailed explanations of the mind, its action, and the two basic forms of Buddhist meditation as received from the Indian tradition: samatha 止 (transliterated as 奢摩他) and vipassanā, 觀 (transliterated as 毘婆舍那). Our lives are divided into happiness and suffering by the action of the mind. To move from suffering to happiness, Buddhist meditation is necessary. In order to popularize Buddhist meditation like this, we must first reflect on our minds, understand the meditation practice that heals the pain of the mind, and study how to popularize it in today’s age. In order to popularize Buddhist meditation, we need Buddhist educational institutions and a system of Buddhist doctrine education. It is also necessary to develop various programs for healing the mind by professionals. The integration of meditation into daily life and meditation tailored to individual hobbies will also bring positive results in popularizing Buddhist meditation.

만수산 무량사, 그 구성에 담긴 사유

이성운 동국대학교 세계불교학연구소 2023 불교 철학 Vol.12 No.-

Mansusan Mountain and Muryangsa Temple at Buyeo contain the earnest prayers of the sentient beings, who wished for their infinite longevity. Muryangsa Temple does not have a clear history related to its building. It is said that a National master, Beomil created it in the 9th century and that National Preceptor, Muyeom renovated it. Muryangsa Temple was Wondang(願堂, The Dharma Hall for the royalty) built to achieve the wish for infinite longevity, and Deokwon-gun (1449-1498), a son of King Sejo’s concubine in the late 15th century also participated as a benefactor for the publication of the Lotus Sutra of the Wonderful Dharma (妙法蓮華經, Saddharma Puṇḍarīka Sūtra). After Jeongyujaelan (The second Japanese Invasion of Korea), they created the Triad Buddha centering Amitabha and the Buddhist Hanging Scroll of Maitreya in Muryangsa Temple, which is one of the roles of Wondang. Hall of the Judgement of the dead is located on the left side of Amitabha Hall, and the Hall of the Bodhisattva of Compassion is located on its left side and behind Flowery Rain Hall. It has the stone lantern symbolizing Buddhism, thestone pagoda dedicated to the Buddha, and the threefold saints enshrined in Amitabha Hall. All of them are reaping the wish and prayers of all sentient beings. Many monks and hermits stayed at or dropped by Muryangsa Temple, and it seems to have been a temple of the Seon School(禪宗) in the early 17th century. In the past, Seoljam and others stayed at Muryangsa Temple at the foot of Mansusan Mountain as a final settlement of life or a prop for their body and soul. As it was, today the followers are visiting Muryangsa Temple for short and long-term meditation or healing.

일승(一乘)·삼 승 (三乘)의 사상적 관계에 대한 고찰: 『범망경(梵網經)』 주석으로 본 원효와 대현의 사상적 차이

이수미 동국대학교 세계불교학연구소 2023 불교 철학 Vol.12 No.-

Wŏnhyo (元曉, 617-686) and Taehyŏn (大賢, c. 8th century), prominent Buddhist exegetes of the Silla dynasty, are generally considered to have had similar doctrinal views. Following Xuanzang’s (玄奘, 602~664) translation of the Buddhist literature that had newly been imported from India, doctrinal tension began to emerge between Yogācāra and tathāgatagarbha thoughts, or the three vehicles (tri-yāna ) and one vehicle (eka -yāna ) theories. Depending on which of the two positions was emphasized more, the views of contemporary Buddhist exegetes were largely divided. In this polemic situation, Wŏnhyo and Taehyŏn are known for their somehow paradoxic embracement of the two seemingly inconsistent positions. In his commentaries of the Awakening of Faith, Wŏnhyo draws upon various Yogācāra texts in explaining the concept of tathāgatagarbha. Taehyŏn is also known for his acceptance of both notions of the nature (K.sŏng 性) and characteristics (K. sang 相), or the one vehicle and three vehicles. However, it cannot simply be said that their views are similar to each other, as there are significant differences in their fundamental doctrinal positions. This paper explores the hitherto unexplored issue of how Wŏnhyo and Taehyŏn differed in their views, by observing their positions on the one vehicle and three vehicles theories. To do so, I will comparativly examine Wŏnhyo and Taehyŏn’s views on the Brahmāʼs Net Sutra, on which they both wrote commentaries. In the process, I will also discuss the ongoing issue of why traditional commentators of the Brahmāʼs Net Sutra, such as Zhiyi (538-597), Ŭijŏk (c. seventh century), Sŭngjang (c. seventh century), Fazang (643-712), have commented on different parts of the Sutra according to their positions on the one vehicle or three vehicles theory. Based on this, I argue that two types of ecumenical position may be possible on the one vehicle and three vehicles, depending on the exegetes’ doctrinal perspectives.

분황 원효와 나옹 혜근의 서민교화

이철헌 동국대학교 세계불교학연구소 2023 불교 철학 Vol.12 No.-

원효는 교학적으로 일심(一心)사상을 중심으로 화쟁(和諍)을 이끌었고, 삶에서는 무애행을 실천했다. 원효가 막힘이 없다는 무애가를 부른 것은 불교의 내용을 일반 서민들에게 알리기 위함이었기에, 가사는 서민들이 알아들을 수 있는 향가로 지었을 것이고, 장단에 맞춰 가사를 읊느라 호로를 들고 춤을 추었던 것이다. 이후 무애가는 가사보다 춤으로 연출되면서 ‘무애무’ ‘무애희’라 불렀다. 한문도 모르고 시간 여유도 없는 서민들에게 노는 입으로 “나무아미타불”을 불러 극락세계에 왕생하라는 정토신앙을 권했다. 무애가는 승속을 막론하고 조선조에까지 널리 계승되었으며, 궁중에서는 기녀와무동이 무애가를 부르며 무애춤을 추었다. 원효의 서민교화를 이은 고승은 고려말 나옹이었다. 나옹은 우리말로 서왕가와 승원가를 지어 부지런히 염불하여 서방극락세계에 왕생할 것을 권장했다. 오늘날 일반인에게 널리 알려진 ‘청산은 나를 보고~’라는 시는 출처는 없지만 나옹의 시라 전해지는 것은 나옹이 서민 속에 얼마나 친숙하게 다가와 있는지를 알려주고 있다. 고려 대각국사 의천은 원효의 화쟁사상과 무애행으로 원효를 보살이라 불렀으며, 고려말 승속들은 나옹의 교화력과입적시 나타난 이적으로 나옹을 부처로 추앙했다. 조선조 전쟁으로 소실된 사찰을 재건하고 어려운 환경에서 사찰을운영하기 위해 서민들의 지원이 절실했던 시기에 서민들의 인기를 얻던 원효와 나옹의 존재는 절대적이었다. 그리하여 많은 사찰의 창건설화에서 원효와 나옹의 이름을 빌려와 사찰에 신성(神性)을 더했다. 원효와 나옹에 대한 승속의 예경은 조선후기 만들어진 각종 의례집에서 선문조사를 예경할 때도 원효와 나옹을 예경하고 화엄조사를 예경할 때도 원효와 함께 나옹을 예경하고 있다.

분황 원효와 인각 일연의 화엄학과 선학 이해 ― 각승(角乘) 가풍과 경초(莖草) 선풍을 중심으로 ―

고영섭 동국대학교 세계불교학연구소 2023 불교 철학 Vol.12 No.-

This thesis investigates Bunhwang Wonhyo’s (617–686) and Ingak Ilyeon’s (1206–1289) ways of living and thinking through their understanding of Huayan and Seon thoughts. How did Wonhyo of the Three Kingdoms of Korea pre- and post-unification and Ilyeon of the Goryeo period, during the Mongol invasion, live and think? As a philosopher and thinker, Wonhyo lived a life of public edification by writing and lecturing while feeling the pain and conflicts of the Korean people before and after the unification of the three kingdoms of Goguryeo, Baekje, and Silla. As a historian and thinker, Ilyeon practiced, writed, and penned historical books while experiencing the pain and conflicts of the Korean people during the late Goryeo Dynasty when the country was confronted by in this emergency due to the Mongol invasion. Although the two men lived in different eras, because 1) they share the same place of origin, 2) they did not neglect loyalty and filial piety despite being monks, 3) they spread their lifestyles and ways of thinking, focusing on Huayan philosophy and Seon thoughts, and 4)they were the most representative high priests and advisers to kings in Korean history, they shared many commonalities. Wonhyo and Ilyeon managed their lives and developed their ways of thinking using the traditions of Huayan and Seon thoughts, respectively. Wonhyo wrote Treaties on Vajrasamādhi-sūtra (金剛三昧經), showing wisdom that harmonically encompasses initial and original enlightenment. He reconciled with Awakening of Faith in Mahayana thought, which emphasizes “concurrent application of stabilizing and insight meditation,” and Huayan thought, which emphasizes “being without hindrance or impediment.” He also reconciled the Awakening of Faith in Mahayana thought, focusing on the non-dualism of the shrine and the grave, and the Seon thought of the non-dualistic middle way. Furthermore, he greatly contributed to popular edification by making people chant “I take homage to Buddha.” On the other hand, Ilyeon promoted Bodhisattva’s One vehicle Huayan thought, while also showing the Seon tradition of “stems and grass” in which phenomenal and metaphysical realms neither increase nor decrease. He published Overlooked Records of the Three Kingdoms, a national history book aimed at fostering the national spirit that was crumbling due to the Mongol invasion, and contributed greatly to the process of establishing Korean people’s identity. Wonhyo corresponded to prajnācontemplation of the middle-way school as the essence of “one taste observation practice” and the consciousness-only school as “ten-fold aspects of dharma.” Thus, he attempted to converge the two-truth theory of the middle-way school with the theory of the three natures of cognition of the consciousness-only school. Additionally, as a military adviser to Yu-shin Kim, he participated in the reality of war and added wisdom to it. Ilyeon showed both Mahayana Bodhisattva’s Huayan thoughts where One vehicle is emphasized and Seon thoughts in which phenomenal and metaphysical realms neither increase nor decrease by running the example of “entering the body of a cow and attaining enlightenment.” In addition, he showed Hyosun thought, which is a combination of the idea of filial piety and good deeds, through Overlooked Records of the Three Kingdoms. Therefore, Wonhyo’s “riding a horned cow (角乘) ” Seon tradition and Ilyeon’s “stems and grass (莖草)” Seon tradition passed down the Bodhisattva tradition, which later became a source of nourishment for the Korean people’s spiritual and cultural maturity.

원효 『이장의』 은밀문에 나타난 대승 사상 고찰 ― 유식과의 연관성을 중심으로 ―

고은진 동국대학교 세계불교학연구소 2023 불교 철학 Vol.12 No.-

원효 『이장의』는 인간의 심신을 괴롭히는 번뇌에 대해 현료문과 은밀문으로 나누어 번뇌의 체성과 치단에 대해 논한다. 이 논문은 『이장의』 은밀문이 유식의 심식설을 기반으로 하여 원효의 일심 이문 사상을 보여주는 논서임을 밝히고자 한다. 왜냐하면 불교 철학의 핵심 주제인존재와 인식에 대해 유식은 아뢰야식의 전환을 통해 번뇌가 보리로 중생심이 진여심에 이르는 대승의 길을 보여주기 때문이다. 『이장의』는 드러난 현료문과 은미하게 감춰진 은밀문으로 나누고, 현료문은 다시 번뇌장과 소지장, 은밀문은 번뇌애와 지애로 나눈다. 은밀문의 번뇌애는 현료문의 번뇌장과 소지장을 포섭하고, 이 번뇌애는지애에 소속되기에 지애는 모든 번뇌를 일으키는 근본이 된다. 『이장의』 은밀문의 번뇌애는 모든 존재들의 있는 그대로의 진실한모습을 밝게 아는 불보살의 여리지(如理智)를 가린다. 번뇌애의 체(體)인 6염심은 청정한 마음이 무명에 물들어 아집과 법집을 일으킨다. 그러나 이 번뇌애가 제6의식과 제7말나식보다 더 심층에 있는 제8아뢰야식에 있는 무념무상의 진여법신을 증득하면 6염심을 여의고 근본지를얻는다. 지애의 체인 근본무명은 중생의 불각(不覺)으로 인하여 불생불멸의진여 법성을 모르고 허망분별하고 집착하여 3세(細)와 6추(麤)를 일으킨다. 만약 근본무명이 중생이 본래 지니고 있는 본각을 깨달아 자신의 마음 바탕이 진여임을 알게 되면 모든 분별이 끊어진 경지에서 차별 현상을 그대로 확연히 알게 되는 여량지(如量智)를 얻게 된다. 유식의 아뢰야식은 진망화합식(眞妄和合識)으로 번뇌와 불각(不覺) 인 생멸의 세계를 진여의 세계인 보리(菩提)와 각(覺)으로 전환 가능케하는 이중적 구조를 지닌다. 이는 일심 안에 진여의 측면과 생멸의 측면이 모두 존재한다는 원효 대승 사상의 구조와 동일하다. 은밀문의지애를 일으키는 가장 심층적인 근본무명은 고요한 본래 마음을 움직여서 지극히 미세한 3세(細)를 작용하게 하기 때문에 아뢰야식에 속한다. 불각은 각을 전제로 한 것이며 무명은 진여를 바탕으로 하기에 은밀문의 모든 번뇌를 포괄하는 근본 무명이 아뢰야식에 기대어 움직인다는 것은 훈습 여하에 따라 세간과 출세간의 도리를 모두 보여준다하겠다. 이러한 『은밀문』의 구조에는 생멸문(生滅門)과 진여심(眞如門)은 한마음이며, 번뇌가 곧 보리이며 중생이 곧 부처라는 대승 정신을 담고있다. 이것이 가능한 이유는 아뢰야식을 진망화합식으로 보기 때문이다. 이처럼 『이장의』 은밀문을 유식에 기반하여 읽는 것은 원효의 일심이문 사상이 지닌 대승적 정신을 가장 잘 드러내는 것이며 『이장의』 저술의 첫째 이유라 하겠다.

분황 원효와 태고 보우의 만남과 대화

김방룡 동국대학교 세계불교학연구소 2023 불교 철학 Vol.13 No.-

This article is an attempt to meet and talk with Bunhwang Wonhyo (617~686) and Taego Bowoo (1301~1382). There is a 700-year time difference between Wonhyo and Taego. While Wonhyo focused on the problems of Buddhist teaching before Southern School Seon’s introduction, Taego focused on the internal problems of Seon order beyond the conflict and convergence of Seon and Doctrine School in Uicheon and Jinul periods. Therefore, there are certain limitations in comparing Wonhyo and Taego’s ideas. This paper, which has a preliminary character of meeting and conversation between Wonhyo and Taego, dealt with three major issues. First of all, we looked at the nature of the enlightenment between the two through the contents of the enlightenment of Wonhyo and Taego. Second, the writer tried to examine their Bodhisattva Practice in the historical situation through the difference between the national and people's views. Finally, several ideological contacts where encounters can take place in the thoughts of Wonhyo and Taego were found, and the same point and the differences were briefly considered. In Korean Buddhism, which has a unification character with Seon and Doctrine School, meetings and conversations between Wonhyo, who represents Doctrine School, and Taego, who represent Seon, should be attempted in various ways. This paper can be said to have research significance in that it mentions some of the problems we face prior to a full-scale discussion.

분황 원효의 중도일심과 퇴옹 성철의 중도무심

고영섭 동국대학교 세계불교학연구소 2023 불교 철학 Vol.13 No.-

This paper examines Bunhwang Wonhyo’s (芬皇元曉, 617–686) “middle-way one mind” thought and Toeong Seongcheol’s (退翁性徹, 1912– 1993) “middle-way no-mind” thought, which draws from Buddha’s (624–544 BC) “middle-way dependent origination.” This article examines the continuity and discontinuity among these three ideas. Gotama Siddharta became an enlightened person (覺者, awakened one) by realizing the middle way and a seer (見者) of truth by discovering the dependent origination. For this reason, Gotama Buddha’s enlightenment can be called a middle-way dependent origination. Buddha’s middle way is the unbiased fundamental mind (One Mind) of all beings, and the dependent origination is the unbiased principle of all beings. Bunhwang Wonhyo utilizes various terms while explaining the concept of the middle way, such as “contemplation of one middle way,” “middle-way ultimate truth,” “contemplation of the middle-way ultimate truth,” “the middle-way single taste,” “the non-dual middle-way,” “the principle of the middle way,” “the middle-way one truth,” and “middle-way samādhi-prajñā.” Wonhyo explains both the conventional truth aspect of “making accessories by melting gold” and the conventional-truth middle-way aspect of “making a pot of gold by melting accessories.” He then explains the aspect of the ultimate truth middle-way, which dissolves the two truths aforementioned, and represents the one-dharma realm/one mind. Next, he explains conventional truth, ultimate truth, conventional truth middle-way, and ultimate truth middle-way through a series of metaphors. As a result, he presents the middle-way wisdom of neither ultimate nor conventional, neither edge nor center, in other words, a non-dual middle way. The middle way shown by Wonhyo was another expression of the one mind, the fundamental mind of an entity that is not biased toward either extreme. This can be said to be a non-dual harmonization of the two-truth system of the Madhyamaka school and the three-nature system of the Yogâcāra school. This harmonization represents the one-dharma realm or the one mind, which can also be called the middle-way one mind along with middle way. Toeong Seongcheol reveals the origin of the idea of “blocking both and illuminating both (雙遮雙照)” which is the middle-way principle that goes beyond both sides of presence and absence, based on the idea of “denying both and recognizing both (雙非雙亦)” in the Nirvana Sutra. The idea of “denying both (雙非)” means denying both existence and non-existence (非有非無). The idea of “affirming both (雙亦)” means affirming both existence and non-existence (亦有亦無), that is, recognizing both sides. Blocking both sides (雙遮, Ssangcha) means leaving both sides of denying both and affirming both. Illuminating both sides (雙照, Ssangjo) dependent origination.” Thus, they further enriched the history of Buddhist thoughts.

「법화경약찬게」 수록문헌과 그 특징

이기운 동국대학교 세계불교학연구소 2023 불교 철학 Vol.13 No.-

This study investigates Documented in Buddhist Literature and its characteristics of BeophwaYakchange (法華經略纂偈). This manuscript is a concise and poetic compilation of the content of Lotus Sūtra in the format of Ge-Song (偈頌). The originator and time of complication of this “Briefly Edited Verses” remain unknown, either in Chinese literature or Korean literature of the Goryeo/early Joseon era. Its earliest reference appeared in the woodblock print of Haeinsa Temple in Hapcheon, published in the 22nd year of the of King Gojong’s reign in the Joseon Dynasty (1885), referred to as the Beophwa Yakchan (法華略纂 「Compilation of Lotus Sutra), originally titled as the Hwaumbeophwayakchanchongji (華嚴法華略纂摠持: Suma of Briefly Edited Verses of the Avataṃsaka Sūtra and Lotus Sūtra). It included the 「Briefly Edited Verses of the Avataṃsaka Sūtra」, followed by the 「Briefly Edited Verses of the Lotus Sūtra」. This book was compiled by Yongsung Cheono (龍星天旿) on the 11th year of Guangxu era, on the 4th day of the 4th month of Eulyu (乙酉). It is included in Buddhist ritual texts such as the Yenyeomwangsaengmun (禮念往生文) and <Compulsory Manual for Buddhists (Bulja Pillam ; 佛子必 覽)>. While 「Briefly Edited Verses of the Avataṃsaka Sūtra」 has been extensively recited and studied due to its inclusion in Manual for Buddhist Rituals Seokmunuibeom (釋門儀範) along with 「Dharma-nature Song by Uisang (Uisangdaesabeopseongge)」, 「Briefly Edited Verses of the Lotus Sūtra」 has received less attention. As the title suggests, the woodblock edition Hwaumbeophwayakchanchongji (華嚴法華略纂摠持 Suma of Briefly Edited Verses of the Avataṃsaka Sūtra and Lotus Sūtra) comprises 「Briefly Edited Verses of the Avataṃsaka Sūtra」, 「Daebanggwangbul Avataṃsaka Sūtra, IpbeopgyeVarga 118 Chongjimun」, 「Briefly Edited Verses of the Lotus Sūtra 」,and 「Lotus Sūtra Vol. 7, No. 26 Darani」. The 「Briefly Edited Verses of the Avataṃsaka Sūtra」 is also included in <Yenyeomwangsaengmun>, which is suspected to have been drawn from Zen Priest Woljeo Doan (月渚道安, 1638-1715) during the late Joseon Dynasty; therefore, it is believed that the prototype also emerged in the late Goryeo period and was outlined in <Song Nyum Ye Cham Won Seng Deung Bu (誦念禮懺願生等部)> during the middle of the Joseon Dynasty. However, the date of extraction remains clear, as does its identity of origin with Woljeo's extracted version <Yenyeomwangsaengmun>. Since 「Briefly Edited Verses of Lotus Sūtra」 starts with “Briefly Edited Verses of Bojang Bodhisattva (寶掌菩薩),” it may be regarded as succintly edited verses of sermons by Bojang Bodhisattva. However, as 「BrieflyEdited Verses of the Avataṃsaka Sūtra」 is not considered to be the briefly edited verses written by Yongsu Bodhisattva, Bojang Bodhisattva is only one of the 18 Bodhisattvas within the “Ordination” of the Lotus Sūtra. The content of the 「Briefly Edited Verses of Lotus Sūtra」 advocates the Single Buddha-Vehicle (一佛乘) philosophy, the essence of the Lotus Sūtra in which the truth of the one absolute vehicle is unveiled by opening the means of the three vehicles. In doing so, it recounts stories of the practice of enlightenment by all Buddhas (Ten directions and three eras, the bodhisattvas’ practice following all Buddhas, and the public of the Dharma meeting of sudden and gradual (漸頓) who have been reformed. Furthermore, it elucidates that 28 items, from 「Buddhist Precepts」 to 「Bohyeon Bodhisattva Gwonbalpum(普賢菩薩勸發品)」, constitute the perfect doctrines and the Exquisite Rule of One Vehicle, and discloses the distribution of this sūtra for reciting, accepting, and believing.