화엄종=華嚴宗=Huayan school; 삼계교=三階敎=Sanjiejiao school; 지론종 남도파=地論宗 南道派=Southern group of the Dilun school; 지상사=至相寺=Zhi-Xiang temple; 영유=靈裕=Ling-yu; 신행=信行; 두순=杜順; 지엄=智儼
摘要
본 논문은 화엄종 형성과정에서 보이는 화엄종과 삼계교의 관계를 검토한 것이다. 주로 종교적 실천의 측면에서 나타나는 유사성에 관심을 두었으며, 사상적 측면의 문제는 종교적 실천의 측면에서의 관계를 보완해주는 부분을 한두 가지 검토하였다. 우선 華嚴宗 形成의 前史에 관련되어 있는 至相寺의 지론종 남도파 人物들이 三階敎와 人的으로나 地理的으로나 밀접한 관계에 있음을 확인할 수 있었다. 또한 三階敎의, 餘他의 宗派와는 다른, 개인적으로나 사회적으로 대단히 강렬했던 종교적 실천의식이, 至相寺의 지론종 남도파 人物들을 매개로 形成期의 華嚴宗 敎團에 적지않은 영향을 미쳤음을 확인할 수 있었다. 그것은 초기 화엄종의 사상형성의 문제를 해명함에 있어서도 삼계교가 중요하게 고려되어야 할 요소임을 의미한다. 삼계교와 지론종 남도의 지상사 일파는 靈裕(518-605)라고 하는 동일한 근원에서 출발하여, 비슷한 사회적 배경을 가지고 있었으며, 그 실천적 성향에 있어서도 궤를 같이한다는 공통점을 가진다. 그러나 양자는 삼계교에서 말하는 三階 곧 時․處․人의 문제에 있어서 다른 시각을 가지고 있었고, 그것이 사상과 종교적 실천의 방향성에 있어서 다른 행로를 낳는 계기로 작용했던 것으로 보인다.
This paper examined the relation between the Huayan school and the Sanjiejiao school in the process of the formatin of the Huayan school. The main interest is the similarities of the two schools regarding religious practice and, therefore, as for theoretical issues I researched only some complementary parts to religious practice. Firstly, I found out that someone included in so-called Southern group(南道派) of the Dilun school(地論宗) at the Zhi-Xiang temple(至相寺) were very close personaly and geographically with the Sanjiejiao school. The religious practice, such as rituals of the Sanjiejiao school had great effects on the Huayan school during the formative period through the medium of the Southern group of the Dilun school. This means that when we try to figure out the formation of the early Huayan school the Sanjiejiao school must be examined with great importance. The Sanjiejiao school and the Southeren group of the Dilun school have the same origin of Ling-yu(靈裕, 518-605) and are of similar social background and practical nature. These two, however, are different from each other with respect to the three stages(三階, Sanjiejiao), namely time(時) ․ place(處) ․ people(人) and this difference seems to have triggered the split of the two schools in religious practice and doctrine. This paper examined the relation between the Huayan school and the Sanjiejiao school in the process of the formatin of the Huayan school. The main interest is the similarities of the two schools regarding religious practice and, therefore, as for theoretical issues I researched only some complementary parts to religious practice. Firstly, I found out that someone included in so-called Southern group(南道派) of the Dilun school(地論宗) at the Zhi-Xiang temple(至相寺) were very close personaly and geographically with the Sanjiejiao school. The religious practice, such as rituals of the Sanjiejiao school had great effects on the Huayan school during the formative period through the medium of the Southern group of the Dilun school. This means that when we try to figure out the formation of the early Huayan school the Sanjiejiao school must be examined with great importance. The Sanjiejiao school and the Southeren group of the Dilun school have the same origin of Ling-yu(靈裕, 518-605) and are of similar social background and practical nature. These two, however, are different from each other with respect to the three stages(三階, Sanjiejiao), namely time(時) ․ place(處) ․ people(人) and this difference seems to have triggered the split of the two schools in religious practice and doctrine.
