원돈지관=Yuan-Tun Chih-Kuan; 방편=Upāya; 불이론=The Theroy of Nonduality; 묘=Miao; 법화삼매=Lotus Samādhi
摘要
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.
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
