여래장사상의 중국적 수용과 전개 --원각경과 그 주석서들을 중심으로--

Abstract

This study aims to make the new way for understanding Chinese Buddhism by examining the Chinese Way of Reception and Development of the Tathāgata-garbha Theory. As a result of this study, it could be confirmed like the following. The Tathāgata-garbha Theory which was transmitted through a Chinese translation, in the early 5th century, of the books of the Tathāgata-garbha caused a great sensation on Chinese Buddhism inside. At the same time, afterwards Chinese Buddhism was developed taking the Tathāgata-garbha Theory as an axis. T'ien-t'ai School, Hua-yen School, Ch'an School as well as Ti-lun School all takes the Tathāgata-garbha Theory as the core of their theory, and the Tathāgata-garbha Theory finally comes to be independent as the ‘Ru-lai-zang-yuan-qi-zong(如來藏緣起宗)'. Complete Enlightenment Sūtra(圓覺經) which was formed from about in the late 7th century to in the early 8th century shows the situation of the Tathāgata-garbha Theory's development, and presents a more radical ideal of that ‘All beings in itself are Buddha(衆生本來成佛)'. Especially this ideal is understood more subjectively by Tsung-mi(宗密). It needs to discuss more deeply how the Tathāgata-garbha Theory is received in the tradition of Chinese Hua-yen Theory and Ch'an Buddhism. Hua-yen Theory, however, which is formed through interpretating Hua-yen Sūtra(華嚴經) in the point of view of the Tathāgata-garbha is succeeded to the Complete Enlightenment Sūtra interpretation of Tsung-mi, and he tries to combine this with Ch'an Buddhism. That is to say, the Tathāgata-garbha Theory interpretation of Tsung-mi which is shown in the books for him annotating Complete Enlightenment Sūtra has the considerable meaning in that it succeeds to the tradition of Hua-yen Theory, and furthermore combines this with Ch'an Buddhism.