남악혜사의 『법화경안락행의』와 『제법무쟁삼매법문』의 저술시기 연구 - 사상적 맥락의 차이를 중심으로 = A Study on the Writing Periods of Nam-Yüeh Hui-Ssu’s Works Fa-hua-ching an-lo-hsing-i and Chu-fa wu-cheng san-mei fa-men : With Emphasis on the Differences of Thoughts

다국어 초록 (Multilingual Abstract)

  In this paper, I tried to prove that Chu-fa wu-cheng san-mei fa-men(諸法無諍三昧法門) was written later than Fa-hua-ching an-lo-hsing-i (法華經安樂行義) by comparing their contents.<BR>  At first, I compared his interpretation of an-lo-hsing (安樂行) in Fahua-ching an-lo-hsing-i with that of ch’an-po-lo-mi (禪波羅密) in Chufa wu-cheng san-mei fa-men. Nam-Y？eh Hui-Ssu (南岳慧思) presented san-jen (三忍) to explain the meaning of an-lo-hsing. San-jen are chungsheng-jen (衆生忍), fa-hsing-jen (法性忍) and fa-chieh-hai shen-t’ungjen (法界海神通忍). He interpreted chung-sheng-jen and fa-hsingjen among them as having three meanings. Those three meanings of chung-sheng-jen and fa-hsing-jen correspond to san-chih (三智) of Chu-fa wu-cheng san-mei fa-men. San-chih are tao-chih (道智), tao chung-chih (道種智) and i-ch’ieh-chung-chih (一切種智). But fa-chieh-hai shen-t’ung-jen was not interpreted in terms of the three meanings. This is an example that he had not yet establish his viewpoint in Fahua-ching an-lo-hsing-i.<BR>  Secondly, I compared his interpretations of ssu-nien-ch’u (四念處) in Fa-hua-ching an-lo-hsing-i and in Chu-fa wu-cheng san-mei fa-men. In Fahua-ching an-lo-hsing-i, Nam-Y？eh Hui-Ssu interpreted ssu-nien-ch’ u as ssu-mo (四魔). But in Chu-fa wu-cheng san-mei fa-men he presented more sophisticated interpretation of ssu-nien-ch’u as san-chih. Therefore I think that ssu-nien-ch’u of Chu-fa wu-cheng san-mei fa-men was more advanced than that in Fa-hua-ching an-lo-hsing-i.

목차 (Table of Contents)

• Ⅰ. 서론
  Ⅱ. 『법화경안락행의』 안락행과 『제법무쟁삼매법문』의선바라밀의 비교
  Ⅲ. 『법화경안락행의』와 『제법무쟁삼매법문』에 나타난 사념처 비교
  Ⅳ. 결론
  

참고문헌 (Reference)

1 오지연, "천태지관이란 무엇인가" 연기사 1999

2 이병욱, "남악혜사의『 제법무쟁삼매법문』의 논리구조"

3 오지연, "남악혜사의 법화삼매연구" 동국대 대학원 1991

4 김영길, "남악혜사의 말법사상에 관한 연구" 동국대 대학원 1987

5 이병욱, "남악혜사의 「제법무쟁삼매법문」의 논리구조－ 道智·道種智·一切種智를 중심으로 －" 불교학연구회 4 (4): 3-88, 2002

6 佐藤哲英, "續·天台大師の硏究" 百華苑 1981

7 김영길, "慧思의 末法說과 末世行爲論" 18-19,

8 김영길, "慧思의 末法說과 末世行爲論" 동국대학교 불교문화 연구소 24 : 1987

9 新田雅章, "慧思における禪定思想の展開" 31 (31): 1973

10 玉城康四郞, "心把捉の展開" 山喜房佛書林 146-, 1961

11 大野榮人, "天台止觀成立史の硏究" 法藏館 68-, 1994

12 安藤俊雄, "天台學" 平樂寺書店 1969

13 "『 諸法無諍三昧法門』 하권 『( 大正藏』 46, 634c)"

14 "『 諸法無諍三昧法門』 상권, 627c"

15 "『 諸法無諍三昧法門』 상권 『( 大正藏』 46, 628a): “智有無量, 說有三. 一者 道智, 二者 道 種智, 三者 一切種智. 慧亦有三, 一者 道慧, 二者 道種慧, 三者 一切種慧.”"

16 "『 法華經安樂行義』『( 大正藏』 46, 700a)"

17 "『 法華經安樂行義』, 702b"

18 "『 法華經安樂行義』, 701b"

19 "『 法華經安樂行義』, 701a"

20 "『 法華經安樂行義』, 700b"