송대 이후 중국불교사에 보이는 인명(因明)의 적용과 그 의의

Abstract

The history of Chinese Buddhism after the mid-Tang is generally characterized as “syncretism of diverse sects” (諸宗融合). While this characterization implies that competition between sects was mitigated, it also gives us an impression that no groundbreaking scholastic developments appeared thereafter. In particular, it is often understood that the tradition of hetuvidyā was severed after the Huichang persecution. The Huayan school after the Southern Song, too, seems to have focused only on the exposition of Fazang’s Qixin lun yiji and Wujiao zhang. In Changshui Zixuan’s Bixiao ji, however, we see a peculiarity that cannot be seen in Fazang’s Qixin lun commentary as it explicates the structure of one mind, two gates, and three greatnesses through the concepts of hetuvidyā. Moreover, texts from the Ming and Qing periods, written by lay scholars and monks such as the four great masters of the late Ming, demonstrate abundant scholastic achievements comparable to those of the Tang period in diverse fields, such as Tiantai, Yogācāra, Huayan, hetuvidyā. These achievements were produced with the motto of “harmonization of nature and characteristics” (性相融會). In particular, the commentaries on Perfection of Wisdom Sūtra, Laṅkāvatāra Sūtra, and Cheng weishi lun, respectively written by Tongli, Zongle and Ruji, and Zhixu, tell us that these authors actively applied the concepts of hetuvidyā―they not only referred to the three‑membered syllogism but also adopted theories of logical fallacies to defend the theses of those scriptures and treatises. On the basis of the abovementioned survey, this paper shows that scholastic trends, including hetuvidyā, have never withered in the current of Chinese Buddhism from the Song to the Ming and Qing. It also emphasizes that these trends are full of suggestions for securing foundations for developing today’s Korean Buddhism.