明皛 『해인삼매론』의 화엄사상과 밀교적 특성

Abstract

The Treatise on the sāgara-mudrā-samādhi(海印三昧論) is a very unique literature, considered to be a classic work in the early 8 century A.D. It condensed the content of the Avataṃsaka Sūtra(華嚴 經) based on the chapter of ten bodhisattva stages (十地品), and wrote a verse, giving explanations on its contents. Though it is similar to the Dharma-world Chart (法界圖)’ of Uisang (義湘: 625-702 A.D.) in form, there are many differences between the two in content. In terms of the content and the verse based on the Avataṃsaka Sūtra, the two verses (偈頌) are same, but different each other in terms of its ideological background and viewpoint on flower adornment thoughts. The Dharma-world Chart of Uisang reflects the View of Arising from the Original nature (性起論), stepping from the state of Dharma nature (法性) to Buddha.The verse of The Treatise on sāgara-mudrā-samādhi contains the feature of Dependent Arising (緣起) stepping upward from the state of life and death to Nirvana. To be more specific, the Verse of Dharma nature (法性偈) is based on results (果) of dependent arising that Buddhas and bodhisattvas aim to liberate sentient beings while the sāgara-mudrā-samādhi is rooted in cause (因) of dependent arising that sentient beings may direct their way to Nirvana. The verse of Dharma Nature keeps a position of Sudden Cultivation (頓修), meaning the directly achieving enlightenment at the first arousal of determination for enlightenment. However, the practical aspects of the sāgara-mudrā-samādhi are very concrete, having the feature of Gradual Cultivation (漸修). Then, on what religious ideology is this Ocean Seal Samadhi based? Firstly, The Treatise on the sāgara-mudrā-samādhi explains that the core meanings of all the Buddhist scriptures and every merit and virtue of all Buddhas contain in the sāgara-mudrā-samādhi which is defined as dhāraṇī. Dharani is construed based on the structure of arising from the original nature that includes Dharma (法), doctrine (義) and the Three kinds of Greatness (三大). Though this means that Mahayana of arising from the original nature is changed to dhāraṇī, the both have differences in contents. The theory of arising from the original nature classifies Mahayana into two concepts, Dharma and doctrine; Dharma is the mind of sentient beings (衆生 心) and doctrine is the Three kinds of Greatness, comprising ofSubstance (體), Appearance (相) and Function (用). In other words, Dharma is a basic substance while doctrine is a function of Dharma. However, comparing to that of arising from the original nature, the sāgara-mudrā-samādhi asserts a different viewpoint that Dharma is the same as the Three kinds of Greatness; Substance, Appearance and Function while doctrine means esoteric doctrine (妙義) of original Mahayana Buddhism and esoteric Dharma treasures (秘密法 藏) of all Buddhas. Such explanation clearly indicates that The Treatise on the sāgara-mudrā-samādhi interprets Dharma and doctrine as an aspect of operation or a practical viewpoint. In view of this, it can be clearly concluded that The Treatise on the sāgara-mudrā-samādhi is a work of practicability in its entirety. In the meantime, it is very interesting that the practical viewpoints indicated as above in the sāgara-mudrā-samādhi have close relations with the Esoteric Buddhism (vairayāna: 密敎). Practicability in the sāgara-mudrā-samādhi transforms in detail as a kind of confession ritual. According to the sāgara-mudrā-samādhi it is highly recommended to revere the Three treasures (triratna:三 寶) with sincere aspiration and to cut off delusions by confessing the barrier of sin (罪障), and to practice without cease, following the teachings of the saints. This implies close similarities with Dharma structure of the Rules for Confession Ritual of the sāgara-mudrā-samādhi in the Avataṃsaka Sūtra(華嚴經海印三昧懺儀) written by monk, Ilhaeng (一行:?-727 A.D.) which is merged by both the Avataṃsakathoughts and norm (儀軌) of the Esoteric Buddhism. Reading direction of the sāgara-mudrā-samādhi Chart shows clear characteristics of the Esoteric Buddhism. Reading direction of the Chart of Dharmadhātut starts from the center and turning to the right, ends at the starting point while the Chart of the sāgara-mudrā-samādhi takes reverse direction, turning to the left and coming back to the starting point. This exactly accords with a guide for practice to move upward and downward in mandala of diamond element universe (vajradhātu: 金剛 界), turning to the left and the right afterwards. The theory of the sāgara-mudrā-samādhi considers the Chart-verse as mantras(眞言) or spell (呪) since this verse of Dharma (法文) enables us to make our wishes accomplished and to get a great benefit by a small expedient. According to the Chart-verse, attainment of Buddhahood through body and mind (身心成佛) indicates attainment of Buddhahood with this very body (卽身成佛), which seems to point out esoteric Dharma treasure and sūtras of the Esoteric Buddhism as well. Considering the facts explained as above, The Treatise on the sāgara-mudrā-samādhi expressly shows the core content of flower adornment thoughts but at the same time it is an extraordinary treatise emphasizing the element of the Esoteric Buddhism. Therefore, it could not be appropriate to conclude that the treatise is a work which belongs to the Avataṃsaka tradition because it has unique characteristics in which the Avataṃsaka thought and theEsoteric Buddhism harmonize with. Furthermore, publication of thhe Treatise on the sāgara-mudrā-samādhi was quite rare at that time and accordingly the real worth of this treatise in the history of religious thoughts should be newly evaluated in the Buddhist history of Korea.