法界=Dharma-dhātu; 眞理의 本性=nature of truth; 眞理의 領域=domain of truth; 理法界·事法界=li (noumenon) and shi (phenomenon); 四法界·究極性·根源性=the ultimate state of the truth the source of everything; 清淨一心=one mind
摘要
Dharma-dhātu(法界) means the 'nature of truth' or 'domain of truth', which had been interpreted by Zhi-yen(智儼, 602-668) and his disciple Fa-zang(法藏, 643-712) in the Hua-yen school as a keyword that indicates the view on the world and truth of Hua-yan sūtra(Gaṇḍa-vyūha sūtra or Avataṃsaka sūtra in Sanskrit). Subsequently, Cheng-guan(澄觀, 738-839), constructed the mediation of Hua-yan dharma-dhātu by adopting a theory of dependent origination (pratītya-samutpāda) of dharma-dhātu from a cittamātra (consciousness-only) standpoint. In his major works, Hua-yen-jing-shu(華嚴經疏), Yen-yi-shu(演義鈔), xing-yuan-pin-shu(行願品疏), and pa-jie-xuan-jing(法界玄鏡), Cheng-guan suggests that the central doctrine of Huanyan sūtra exists in 'dharma-dhātu'. The meaning of 'dharma-dhātu' suggested by Cheng-guan can be understood in three ways. First, it is argued that the relationship between li (noumenon) and shi (phenomenon), the the basic concepts for understanding dharma-dhātu, is emphasized. Second, it is argued that dharma-dhātu is understood as a world in which the dependent origination of cause and effect is established well. Third, it is argued that dharma-dhātu is understood as the ultimate state of the truth(究極性)․the source of everything(根源性). That is, dharma-dhātu is the ultimate state of the truth, the truth itself, and the source of everything, and, furthermore, does not leave the state of ‘one mind(淸淨一心)', though it is a basis of ignorance and enlightment(迷․悟) and source of a common mortal and a saint(凡․聖). Thus dharma-dhātu is a place in which Bodhisattva will act. After all, Cheng-guan asserts that 'dharma-dhātu' is nothing but 'one mind'.
目次
I. 들어가는 글 405 II. 華嚴諸師의 法界觀 406 1. 智儼 407 2. 法藏 408 3. 李通玄 장자 412 III. 澄觀의 華嚴法界觀 -법계 이해의 세 가지 유형- 416 1. 理와 事의 관계를 중시한 경우 417 2. 因果·緣起와 관련한 법계 해석 420 3. 번계는 궁극적인 상태·만물의 근원 423 IV. 나가는 말 433
