동진시기 불교의 윤회-보응 관념에 관한 고찰: 여산 혜원을 중심으로

Abstract

Buddhism in the early days of tradition drew attention as Samsara and Retribution. Unlike traditional Chinese ideas, this was discussed by assuming the idea of the spirit that survives even after the body dies. In fact, this idea was different from the concept of life and death in traditional Chinese thoughts, and it became a point that distinguished support and exclusion for Buddhism at that time, respectively. In 『Lihuo lun(理惑論)』, the arguments of the time on Samsara and Retribution are described. Mouzi explains Samsara and Retribution based on the idea of the spirit that exists even after the extinction of the body in 『Lihuo lun』. In 『Lihuo lun』, Mouzi explains Retribution of good deeds and evil deeds in connection with Samsara in the next life, not in the present life. However, when explaining Samsara and Retribution, Mouzi did not clearly explain the relationship between the body and the spirit. Later, Lushan Huiyuan elaborately presents the relationship between the body and the spirit in the idea of "the spirit persists even after the death of the body," and explains the doctrine of Samsara and Retribution through it. This is more systematic than Mouzi was explanatined of Samsara and Retribution. Lushan Huiyuan presented a clear perspective on the relationship between the body and the spirit, and based on this, a specific connection between Samsara and Retribution was presented. In this relationship between the body and the mind, the logic of Gameung(感應) and the Jeong(情) that presides over such Gameung(感應) comes into play. And this systematicity results in a logic that allows humans to change their own destiny rather than a set fate.