|
|
|
 |
|
|
|
|
|
|
摩訶止觀의 破法遍에 나타난 開顯思想=Research on the theory of Revealing the Real seen on Elimination of all illusions In ≪Mahachihkwan≫ |
|
|
|
| 著者 |
李承南 (著)=Lee, Seung-nam (au.)
|
|---|
| 掲載誌 |
한국불교학=韓國佛教學
|
|---|
| 巻号 | v.49 n.0 |
|---|
| 出版年月日 | 2007.11 |
|---|
| ページ | 91 - 118 |
|---|
| 出版者 | 한국불교학회 |
|---|
| 出版サイト |
http://ikabs.org/
|
|---|
| 出版地 | Korea [韓國] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 韓文=Korean |
|---|
| ノート | 저자정보: 동국대학교 대학원 불교학과 박사과정 |
|---|
| キーワード | 開權顯實; 一心三觀; 一切種智; 三諦圓融; 破法遍; Revealing the Real; Elimination of all illusions; Contemplation; Mahachihkwan |
|---|
| 抄録 | 『阿含經』의 수행체계로 一切種智를 얻는 것이 가능하다는 이유로 『法華經』의 開權顯實을 말할 수 있다. 『摩訶止觀』에서도 開權顯實을 설명하고 있는데, 그것은 藏教止觀ㆍ通教止觀ㆍ別教止觀ㆍ圓教止觀이 中道에 即하다는 것으로 모든 經論에서의 수행이 中道에 即하다는 것이다. 摩訶止觀의 破法遍에서는 藏敎의 四門ㆍ通敎의 四門ㆍ別敎의 四門을 廢하고 圓敎의 四門만이 존재하여야 한다고 하는데, 이것은 藏敎ㆍ通敎ㆍ別敎의 三權을 폐하고 圓敎의 一實을 드러내는 廢三權興一實이며, 그것은 『法華經』의 開權顯實을 바탕으로 설하여진 것이라고 말할 수 있다. 그리고 豎破法遍과 橫破法遍은 각각 豎門과 橫門으로 말할 수 있는데, 豎와 橫의 모든 門은 일체의 經論에 나타난 모든 수행의 門을 말하고 있는 것이다. 開權顯實에 의하여 모든 經論에서의 수행의 문이 圓教止觀으로 되며, 따라서 모든 經論에서의 수행이 一心三觀이 되어 三諦圓融을 비출 수 있게되는 것이다. 이러한 의미에서 『摩訶止觀』의 破法遍에서는 一門에 치우친 것을 비판하고 있다. 왜냐하면 들어가는 門으로 인하여 다르지만 계합하여 만나는 이치는 다르지 않기 때문에 一門만이 옳다고 주장하는 것은잘못이라는 것이다.
About the cause of getting the perfect wisdom of viewing the middle in the practice system of ≪Agama Sutra≫we could say the theory of exposing the Expedient and revealing the Real which is the main theme of ≪Lotus Sutra≫. In ≪Mahachihkwan≫ we could also find the theory of exposing the Expedient and revealing the Real and with the theory it could be possible that through every practice in all sutras and theory books we could get the perfect wisdom of viewing the middle. On the part of the forth practice of Elimination of all illusions among Ten Modes of Contemplation which is in ≪Mahachihkwan≫, it is found that every practice of Tripitaka Doctrine, Shared Doctrine, Distictive Doctrine is discarded and the practice of Perfect Doctrine is accepted. This thing is also based on the theory of exposing the Expedient and revealing the Real. With this theory Tientai Chih-i criticizes Vasubandhu, Nāgārjuna and the other bodhi-sattvas of making one gate to the truth and insisting their own gate is right. Although the gates to the truth are different, the truth is not different. So it is not receivable to say one gate is right and the other is wrong. For saying like this, we need some condition. With the fact that all gates to the truth belong to the four gates of existence gate, emptiness gate, existence and emptiness gate, nonexistence-nonemptiness gate, it is necessary that through every four gate it is possible to do single minded understanding of emptiness, provisionality and the middle. All four gates could be used on every practice of Tripitaka Doctrine, Shared Doctrine, Distictive Doctrine, Perfect Doctrine. However, saying that with every four gate it is possible to do single minded understanding of emptiness, provisionality and the middle, it means that we could not see the three practices of Tripitaka Doctrine, Shared Doctrine, Distictive Doctrine as the Expedient but as the Real, in other words, as the practice of Perfect Doctrine. This thing is possible by the theory of exposing the Expedient and revealing the Real which is in ≪Lotus Sutra≫. |
|---|
| 目次 | Ⅰ. 序論 93
Ⅱ. 本論 95
1. 『摩訶止觀』의 開權顯實 95
2. 破法遍의 開顯思想 104
Ⅲ. 結論 113 |
|---|
| ISSN | 12250945 (P) |
|---|
| ヒット数 | 100 |
|---|
| 作成日 | 2021.11.24 |
|---|
| 更新日期 | 2021.11.24 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
