東アジア仏教の諸問題：聖厳博士古稀記念論集= An Anthology of East Asian BUddhism:A Commemorative Volume in Honor of Ven.Sheng-yen on His 70th Birthday
出版日期
2001.03.20
頁次
203-228, 213-214
出版者
山喜房佛書林=Sankibo busshorin佛書林=Sankibo-Busshorin
出版地
東京, 日本 [Tokyo, Japan]
資料類型
專題研究論文=Research Paper
使用語言
日文=Japanese
附註項
English Abstract：p. 213-214.
關鍵詞
三昧
摘要
English Abstract In Middle-Koryo dynasty，there are two persons who are the most important Buddhists in this period. One is Weon-myo-kuk-sa-Yo-se (圓妙國師了世，1163-1245) the founder of Baik-ryong-kyol-sa (白蓮結社) and another is Bo-jao-kuk-sa-Chi-nul (普照國師知訥，1157-1210)，the founder of Jong-hye-kyol-sa (定慧結社).
Chi-nul，wrote many works, quoting numerous passages from Hua-yen-school (華嚴教學). Under his leadership，many young scholars studies Zen (Chan)-thoughts. He had a critical view against contemporary Koryo-zen-sects (高麗禪)，and he had established the new direction of Zen-thoughts. It was called Su-seon-sa (修禪社) movement.
One of the other major aspects of these period was Amitabha Belief. Weon-myo-kuk-sa-Yo-se was a leader of Koryo-Amitabha Belief.
Yo-se's works were not extant at all，but his tombstone only remains. The Epitaph is recorded in "Tong-mun-seon (『東文選』) Vol.117". According to it，in the year 1208，he was 46 years old，and it was just 10 years since he learnt Chi-nul's Zen-thoughts. The time was a big turning point of his thoughts, for then he decided to return to traditional thoughts and practices of Ten-dai-school (天台).
In China in that time，Ten-dai-school had fused Zen-Buddhism and Amitabha Belief. But Si-ming-Zhi-li (四明知禮，960-1028)，who was the most important theoretician of Ten-dai-school in Zhao-Song dynasty (趙宋)，wrote "Kuan-wu-ryan-shou-fu-ching-miao-zong-chao" (『觀無量壽佛經妙宗鈔』)" in order to defend the tradition of Ten-dai-school. The sutra "Kuan-wu-ryan-shou-fu-ching" say that "this mind makes Buddha, this mind is the Buddha (是心作佛 是心是佛). "This passage is found at a part presenting the 8th-stage-meditation of 16-stages-meditation (十六觀) in the sutra, and this is regarded as the most important meditation.
Yo-se also awakened by this passage. At this time，he really returned to traditional Ten-dai-school and established his own base of Ten-dai-Amitabha Belief (天台淨土信仰). It was neither similar to Chi-nul's Zen-thought，nor another Amitabha Belief that requires calling the name of Amitabha and wishes to be born in Amitabha-pure-land. Ten-dai-thoughts is neither mere Idealism (唯心主義)，nor the belief that just believes in existence of Amitabha pure land. Ten-dai-school's (天台) thoughts and practices unify these two moments by hard training. Also Yo-se was one of such men.
