吉藏의 觀法이 갖는 修行論的 의미에 대한 고찰
A Study on Practical Characteristics of Insight Method by Chi-tsang
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Even though several scholars had tried to reveal parts related to practices in the Doctrines of San-lun School (Chi-tsang), it seems that such efforts have failed. That’s because it is believed that no other evidence has, yet, been presented, regardless of their frequent strong arguments that the Doctrines of San-lun School had been centered upon only theories in many theses or books. At first, in my research, I have tried to analyze existing researches one by one and finally found the reasons that it was useless or unsuccessful to find out some parts related to practical method in the Doctrines of San-lun School throughout former efforts. Next, I have presented realistic records that show figures of Chitsang as dhyāna’s practitioner, revealed that he didn’t exclude selection. Next, I have taken into consideration of the reasons that he had not presented any special dhyāna’s practical method, and he had developed insight’ method particularly in his writings. These considerations have been made focusing upon importance of meaning of insight out of Buddhistic practices. Finally, I have, through the four ways to have an insight into languages (sūtra), fit a system of practices of the Doctrines of San-lun School into a framework of a system of universal practical method of Buddhism. I have come to an idea of “This very Languages itself are Emancipation” which is a unique practice’s theory of the Doctrines of San-lun School.
Abstract
Even though several scholars had tried to reveal parts related to practices in the Doctrines of San-lun School (Chi-tsang), it seems that such efforts have failed. That’s because it is believed that no other evidence has, yet, been presented, regardless of their frequent strong arguments that the Doctrines of San-lun School had been centered upon only theories in many theses or books. At first, in my research, I have tried to analyze existing researches one by one and finally found the reasons that it was useless or unsuccessful to find out some parts related to practical method in the Doctrines of San-lun School throughout former efforts. Next, I have presented realistic records that show figures of Chitsang as dhyāna’s practitioner, revealed that he didn’t exclude selection. Next, I have taken into consideration of the reasons that he had not presented any special dhyāna’s practical method, and he had developed insight’ method particularly in his writings. These considerations have been made focusing upon importance of meaning of insight out of Buddhistic practices. Finally, I have, through the four ways to have an insight into languages (sūtra), fit a system of practices of the Doctrines of San-lun School into a framework of a system of universal practical method of Buddhism. I have come to an idea of “This very Languages itself are Emancipation” which is a unique practice’s theory of the Doctrines of San-lun School.
참고문헌 (39)
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- 輪常轉 不悟中道佛性正觀般若.”,
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- "『 勝?寶窟』『( 大正藏』 37, 20b) : “涅槃經云 一切衆生 皆有佛性 悉當成佛 要令持戒 然後見性 戒卽是引出佛性 是故受戒也.”", ~
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- "『 中觀論疏』 권2『( 大正藏』 42, 27b): “佛心無所依 汝心有所寄 乃與佛隔 何由見佛.”", ~
- "『 三論玄義』『( 大正藏』 45, 6c)", ~
- "『仁王般若經疏』(『大正藏』 33, 315c): "大乘滿字敎者 若明其理 至極平等 無得正觀不 二爲宗."", ~
- "『 觀無量壽經義疏』『( 大正藏』 37, 234a) : “觀實相者 體無二相 是不二正觀.”", ~
- "『 中觀論疏』 卷4, 53c: “諸法未曾生死 亦非涅槃 言忘慮?也.”", ~
- "『 三論玄義』, 1b: “諸法實 相 言忘慮? 實無可破 亦無可收 泯上三門 歸乎一相 照斯四句 破立皎然.”", ~
- "『 中論序疏』『( 大正藏』 42, 2a): “中 諸佛菩薩所行道 觀 謂諸佛菩薩能觀之心 諸佛 觀辨於心 宣之於口 秤之爲經 菩薩 觀辨於心 宣之於口 目之爲論 要具斯三 義乃圓足.”", ~
- "『 勝?寶窟』 卷上, 5b: “汝乃知解脫無言 而未悟言卽解脫 旣云言卽解脫 亦應解脫卽言 言卽解脫 雖言無言 解脫卽言 …… 名心無所依 乃識理敎意也.”", ~
- "『 二諦義』 卷下『( 大正藏』 45, 112c: “ 只言說文字卽解脫 …… 文字卽解脫.”", ~
- "『 勝?寶窟』, 6a: “從菩提留支 度後至於卽世 大分佛敎 爲半滿兩宗 云聲聞菩薩二藏 此 旣有經論 誠文 不可排斥.”", ~
- "『 大乘玄論』『( 大正藏』 45, 15c: “不可以月指月 應以指指月.”", ~
- "『 二諦義』 卷1, 90b: “今明 二諦如指 ?小兒不識月 此?小兒 不?大老子 大老子知月 何須? ?小兒不識月故 ?指令識月 凡夫?生 亦爾 不識理故 須二諦?.”", ~
- "『 金剛般若疏』 卷3『( 大正藏』 33, 107a): “以得理忘? 得月捨指故 故云不應取法 而藉? 悟理 因指得月 故非不取法 如到岸捨?故 不應取? ?欲度河故 非不取?也.”", ~
- "『 法華玄論』 卷1『( 大正藏』 34, 363a): “心以存相?根 ?以無得?主.” “封敎之流(徒), 封言之徒” Thera-g?th?(長老偈), 1024", ~
- "『 二諦義』 卷中, 95a: “隨名釋者 如俗以浮虛?義 又俗以風俗?義 然此具出內外故 律有 國土毘尼 隨國土處所 風俗不同也 …… 此則就經律釋異 由來亦不知也.”", ~