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天台智顗의 圓頓止觀에서 方便의 의미=The Meaning of Chih-i’s Yuan-Tun Chih-Kuan from the Upāya |
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| 著者 |
김정희 (著)=Kim, Jung-hee (au.)
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| 掲載誌 |
불교학연구=Korea Journal of Buddhist Studies
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| 巻号 | v.13 |
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| 出版年月日 | 2006.04 |
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| ページ | 131 - 154 |
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| 出版者 | 불교학연구회=佛教學研究會 |
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| 出版サイト |
http://www.kabs.re.kr/
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| 出版地 | Daegu, South Korea [大邱, 韓國] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 韓文=Korean |
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| キーワード | 원돈지관=Yuan-Tun Chih-Kuan; 방편=Upāya; 불이론=The Theroy of Nonduality; 묘=Miao; 법화삼매=Lotus Samādhi |
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| 抄録 | The aim of this paper is to clarify the meaning of Yuan-Tun Chih-Kuan set forth by Chih-i. Yuan-Tun Chih-Kuan is based on the theory of nonduality. This means Yuan-Tun Chih-Kuan cannot be compatible with upāya as expedient means for reaching the real. By the way, Chih-i proposed religious rituals as upāya for Yuan-Tun Chih-Kuan. This is controversial. Having the concerning in this problem, this paper clarified the meaning of upāya from the meaning of miao[妙]
The meaning of miao consists of the relative and the absolute. In the relative, miao considers upāya in relation to the real as the expedient means for reaching the real, and denies it. The absolute means that there is nothing which is relative. According to the absolute, miao considers upāya is identical with the real. The absolute miao redefines upāya as the real. If upāya is identicl with the real, upāya can be compatible with Yuan-Tun Chih-Kuan.The meaning of upāya identical with the real is well described in the Lotus Samādhi. |
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| 目次 | I. 들어가는 말 131
II. 방편에 대한 지의의 이해 134
1. 방편에 세 가지 의미 134
1) 偏法으로서의 방편 134
2) 문으로서의 방편 136
3) 비묘방편 138
2. 원교에서의 방편의 의미 139
1) 상대묘 140
(1) 스승에 대한 대승으로서의 묘 140
(2) 잡(雜)에 대한 순수(純粹)로서의 상대묘 - 방편의 부정 142
2) 절대묘 144
(1) 원교에서의 절대의 의미 - 不二 144
(2) 절대묘에 근거한 상대묘에 대한 재해석 - 방편의 긍정 146
III. 법화삼매에서의 방편의 의미 148
IV. 맺는말 152
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| ISSN | 15980642 (P) |
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| ヒット数 | 135 |
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| 作成日 | 2021.04.21 |
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| 更新日期 | 2021.04.21 |
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