선불교와 노장사상의 사유방법에 관한 연구 - 체용론(體用論)을 중심으로 - = A Study on the Structure of Buddhist Thinking and That of Taoist

다국어 초록 (Multilingual Abstract)

In this thesis, I examined how structure of Buddhist thinking was connected with that of Taoist in terms of the theory of ‘Ti-yong(Principle and Function, 體用)’. The theory which is unique structure of thinking in Chinese philosophy, especially become main in Chinese Buddhism through acceptance in Huayen and Zen sects.
It was Wang-pi(王弼) who first used Ti-yong as the philosophical term in Xuan-xue(玄學). But Seng-zhao(僧肇), the first man who criticized the Ke-yi(格義) and understood thoughts of Prajnya-Sunyata correctly in Chinese Buddhism, also explained the structure of the Wisdom of Prajnya as Ti-yong.
Later, Cheng Xuan-ying(成玄英), Taoist, accepted thoughts of Prajnya and interpreted Zhuang-Zi(莊子) through Prajnya. And as Zen sects created the theory of Sudden Enlightenment and Sudden Cultivation based in Ti-yong, we can say that this theory is the model structure of thinking in Chinese Buddhism.
Originally, the theory of Ti-yong contains thoughts of Substantialism as such. It is, however, since the theory of Ti-yong never dualize the Substantial and the Appearance, different from general Substantialism. In view of the theory, the Appearance is just functioning of the Substantial ; the former itself is the latter all ; one is not different from the other, nor same with. That is, in the theory of Ti-yong, the Substantial causes the Appearance and vice versa, at the same time, this itself is all that and also vice versa.
I think one aspect of the theory of Ti-yong, Substantialism, is influenced from Taoist, and the other aspect, which means the Substantial is not different from the Appearance nor same with, is effected from thoughts of Prajnya-Sunyata. Thus Chinese Zen Sects were completed through the process that thoughts of Prajnya was connected with that of Taoist.