여래장=Tathāgata-garbha; 여래장연기종=Ru-lai-zang-yuan-qi-zong; 불성=buddhatā; 원각=Complete enlightenment; 원각경=Complete Enlightenment Sūtra; 종밀=Tsung-mi; 중생본래성불=All beings in itself are Buddha
摘要
This study aims to make the new way for understanding Chinese Buddhism by examining the Chinese Way of Reception and Development of the Tathāgata-garbha Theory. As a result of this study, it could be confirmed like the following. The Tathāgata-garbha Theory which was transmitted through a Chinese translation, in the early 5th century, of the books of the Tathāgata-garbha caused a great sensation on Chinese Buddhism inside. At the same time, afterwards Chinese Buddhism was developed taking the Tathāgata-garbha Theory as an axis. T'ien-t'ai School, Hua-yen School, Ch'an School as well as Ti-lun School all takes the Tathāgata-garbha Theory as the core of their theory, and the Tathāgata-garbha Theory finally comes to be independent as the ‘Ru-lai-zang-yuan-qi-zong(如來藏緣起宗)'. Complete Enlightenment Sūtra(圓覺經) which was formed from about in the late 7th centurytointheearly8thcenturyshowsthesituationoftheTathāgata-garbha Theory's development, and presents a more radical ideal of that ‘AllbeingsinitselfareBuddha(衆生本來成佛)'.Especiallythisidealis understood more subjectively by Tsung-mi(宗密). It needs to discuss more deeply how the Tathāgata-garbha Theory is received in the tradition of Chinese Hua-yen Theory and Ch'an Buddhism. Hua-yen Theory, however, which is formed through interpretating Hua-yen Sūtra(華嚴經) in the point of view of the Tathāgata-garbha is succeeded to the Complete Enlightenment Sūtra interpretation of Tsung-mi, and he tries to combine this with Ch'an Buddhism. That is to say, the Tathāgata-garbha Theory interpretation of Tsung-mi which is shown in the books for him annotatingComplete Enlightenment Sūtra has the considerable meaning inthatitsucceedstothetraditionofHua-yen Theory,andfurthermore combines this with Ch'an Buddhism.
目次
I. 들어가는 말 137 2. 여래장사상의 중국 전래와 전개 138 1) 중국에의 전래 139 2) 중국에서의 전개 140 3. 『원각경』을 통해서 본 여래장사상의 중국적 수용 144 4. 『원각경』주석서들을 통해 본 여래장사상의 중국적 전개 148 5. 맺는 말 153
