시륜딴뜨라의 세계관에 있어 인간을 비롯한 생명의 존재는 광활한 현상계에 존재하는 자신으로부터 벗어나려는 수동적인 것이 아니라, 스스로 우주의 존재자로서 우주를 창조하고, 우주와 영원히 호흡하는 것으로 우주와 상호유기적이며 일체화된 모습으로 상승되어 있다고 할 수 있다.또한 같은 경전의 새로운 우주관은 전통적인 현교에서 연기론에 근거해 일체 개개의 구성원이 전체세계와 유기적으로 결합되어 있다는 사실을 통해 자신의 행위에 대한 도덕과 利他行에 대한 의무를 설득한 것에서 나아가 일체존재를 우주적 존재로 관점을 상승시켜, 자신의 존재가치와 행동방식에 대한 새로운 변화를 보이는 것이라 말할 수 있다.
Since the rising of Esoteric Buddhism of Middle Age(中期密敎) in the mids of 7th century in India, the Esoteric Buddhism was developed on the foundation of two major doctrines, one of which is the Yoga system of Immediate Body Accomplishment(卽身成佛) and the other is the tenet of understanding existence of life and death as absolute world of Nirvana on the base of Two Truth(二諦說), so the formation of Kālacakra-tantra do not stand beyond those traditional foundation of Esoteric Buddhism. The idea of ādi-Buddha in the Kālacakra-tantra is that the Buddha is regarded as the fundamental truth and first cause in the realm of universe, which is not limited just to a realized one of Human beings. The development of the doctrine of ādi-Buddha is that even a sentient being is assumed as a microcosmos which is sympathized with the movement of entire system of outer universe, so it is shown in the doctrine that the cause and will of every existence dwells in the immediate existence of those beings. In this way it is said in the Kālacakra-tantra that even a life and death is the ultimate beings in nature, and that Bodhisattvas of Mahayāna Buddhism should devote themselves to realize those traditional virtues and values of Buddhism in the society of human beings. The existence of the Pureland of kingdom Shambala in this real world and the manifestation of physical body of Buddhas to save sentient beings is the religious expressions of those ideas of altruism said in Kālacakra-tantra. So it is possible to say that a specific of the Tantra is the reflections of the positive devotion of making better life and society in this real world by practitioners of the Tantra.
目次
I. 서언 253 II. 경전의 우주관에 성립배경 254 III. 本初佛의 現身思想 262 IV. 時輪의 實踐倫理 268 V. 결론 275
