Wuliangshou-Jing-Lian- Yi-Shu-Wen-Zan無量壽經連義述文讚; Jing-xing =憬興; 十念=the ten repetitions of the invocation; 往生因=a cause of being born in pureland; 四十八願=Forty Eight Vows; 稱名念佛=to invoke the name of Amitabha; 自力=one's own strength; 他力=the strength of another; Dharmalaksana School=法相宗
摘要
The unified Silla period was the golden age in the history of Pure Land Buddhism in Korea. The study of thought in Pureland Buddhism was done by many monks who came from lots of schools of buddhism and, at the same time, many people in Silla society believed in Amitābha (阿彌陀佛). Lots of monks expressed not only their own ideas about both Amitābha and Pure Land in their writings, but also they wrote commentaries on the Larger Sukhavativyuha (無量壽經). Among them, Wu-liang-shou-jing-lian- yi-shu-wen-zan (無量壽經連義述文讚) written by Jing-xing (憬興) is the longest one that is existing. This article is focused on the forty eight vows of Dharmākara (法藏比丘) in it. Jing-xing (憬興) made relatively long comments on disputed 18th, 20th and 35th vows. About the 18th vow, he insisted that the differences of viewpoints between the Larger Sukhavativyuha and Guan-wu-liang-shou-jing (觀無量壽經) were caused by the capability of living things (衆生). That is to say, teachings of Guan-wu-liang-shou-jing are suitable for the lowest class (下品下生) and those of the Larger Sukhavativyuha are suitable for the three highest of the nine stages of birth (上品三生). According to the capability, the cause of being born in Pure Land (往生因) are different. Similarly the land in which they were born as a result are different. To understand them without inconsistency he recognized the pureland as a dual structure of the land of reward (報土) and the land in which is the transformed body of a Buddha (化土). Although invocation of name of buddha (念佛) is not a direct cause, it could be a cause of being born in pureland (往生因). This point of view is based on the theory of different time (別時意說) in She-da-cheng-lun (攝大乘論) which is also the basis of the 20th vow and the 35th vow. It revealed that he commented on the Larger Sukhavativyuha from the viewpoint of Dharmalaksana School(法相宗).
目次
I. 들어가는 말 295 II. 『無量壽經連義述文贊』의 四十八願 解釋 297 1. 48원의 구성과 순서 298 2. 경흥의 48원 해석의 주안점 300 1) 제18원 302 (1) 제 18, 19, 20원이 각각 下品, 上品, 中品이라는 주장 302 (2) 『觀無量壽經』의 '具諸不善'이라는 표현이 모순이라는 주장 303 (3) 懺悔의 有無 문제 303 (4) 未造已造 문제 304 (5) 正五逆者와 五逆類者 304 (6) 重心造者와 輕心造者 305 (7) 第三階教를 끌어 들인 주장 305 (8) 先遮後開의 주장 306 (9) 發普提心과 왕생 306 (10) 五逆罪決定不定問題 306 (11) 宿世에 道의 根機가 없는 자 307 (12) 一念念佛者와 十念念佛者 307 (13) 十聲과 十念 307 (14) 十念을 『彌勒所問經』의 十法으로 보는 문제 308 2) 제20원 309 3) 제35원 310 III. 경흥의 48원 해석의 입장 312 IV. 맺음말 314
