|
|
|
 |
|
|
|
|
|
|
삼국의 불교사상 수용과 그 특징 -- 업설과 화엄사상 =Assimilation of Hwa-eom Thought into Buddhism of the Three Kingdoms -- The Law of Karma and Hwa-eom Thought |
|
|
|
| Author |
全好蓮 =Jeon, Hae-ju
|
|---|
| Source |
한국불교학=韓國佛教學
|
|---|
| Volume | v.30 n.0 |
|---|
| Date | 2001.12 |
|---|
| Pages | 1 - 22 |
|---|
| Publisher | 한국불교학회 |
|---|
| Publisher Url |
http://ikabs.org/
|
|---|
| Location | Korea [韓國] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 韓文=Korean |
|---|
| Note | 저자정보: 동국대 불교학과 교수, BK21 불교문화사상사 교육․연구단 제3교육연구팀장 |
|---|
| Abstract | The present paper is concerned with the relationship between the law of karma, which is said to be the common foundation of Buddhism, and Hwa-eom Thought introduced into the Three Kingdoms.
As we know, while there are a small number of literatures containing mention that Buddhism of the Three Kingdoms accepted the law of karma, we can easily see that there are several instances connected with the law of karma in Buddhism of the Three Kingdoms. The law of karma was conductive to promoting the establishment of Buddhist precepts. The prevalence of Buddhist mass for worldly happiness as well as for the dead in those days can be also regarded as the influence of the law of karma. Also, the law of karma was associated with the establishment of Mahāyāna Buddhist Thought, especially Hwa-eom Thought in the Three Kingdoms.
Considering the records on the transmission of Hwa-eom texts and the instances of Hwa-eom faith, and the appearance of the commentaries on the Hwa-eom-kyeong in those days, it is quite within the realm of possibility that the Hwa-eom Kyeong itself was introduced and circulated by Master Ja-jang of Shilla Kingdom(A.D. 574), or even by someone who worked before him.
The law of karma expressed in the Hwa-eom Kyeong and Hwa-eom Thought was closely connected with the concept of ekayānabodhisattva among the views of Mahāyāna Buddhism. A tale that Master Sun-kyeong who was well versed in the philosophy of the Yogacāras descended into hell because he did not believe in the teachings of the Hwa-eom Kyeong, shows that the main trend of Shilla Buddhism was moving from Yogacāra Buddhism to Hwa-eom Buddhism.
It is assumed that the Ten-thousands Gāthās of Hwa-eom discoursed by Ja-jang corresponds to the shi-zh-pin of the 60 volumes of the Hwa-eom Kyeong, the female sages appeared in the shi-zh-pin, whom young Sudhana met, frequently talked about the karma of past lives. This shows that they became sages owing to their good karma. Also, the fact that Ja-jang's view of mahāyāna Buddhist precepts has correlation with the ten-good-karma mentioned in the shi-zh-pin should not be unheeded.
It is well known that Buddhist Thought was highly developed by Master Ui-sang and Master Won-hyo in the Unified Shilla. From the tale that Master Ja-jang hoped to see Mañjuśri-bodhisattva at Mountain O-dae once more but eventually he could not do so, Master Ja-jang may not be the founder of the school of Shilla Hwa-eom. From these, It is true that the research and development of Hwa-eom Thought was carried out by Master Ui-sang and Master Won-hyo since the middle period of Unified Shilla Dynasty. However, during the period of the Three Kingdoms the Hwa-eom-kyeong was already transmitted to Shilla and circulated among the mass of people, and Hwa-eom Thought, especially associated with the law of karma, influenced on the thoughts of those days. |
|---|
| Table of contents | I. 머리말 1
II. 엄설의 수용 사례와 관련 佛典 2
III. 業說에 보이는 華嚴思想 5
1. 三國時代 華嚴部 經典의 傳來 5
2. 엄설에 보이는 화엄사상의 구체적 내용 9
IV. 맺음말 11 |
|---|
| ISSN | 12250945 (P) |
|---|
| Hits | 37 |
|---|
| Created date | 2021.12.15 |
|---|
| Modified date | 2021.12.17 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
