대승기신론의 수행체계 연구 : -지관(止觀)을 중심으로-

다국어 초록 (Multilingual Abstract)

This is a study on the practice system of Dae Seung Gi Sin Ron(大乘起信論, DSGSR) oriented with Wonhyo(元曉)'s view of Samatha(止) and Vipsyana(觀). I hereby summarize the result of studies like follows: .

In chapter Ⅱ, I introduced DSGSR and commentaries of the work written by Wonhyo. Originally DSGSR was written to promote Bodhisattva’s pledge on Mahayāna Buddhism and make it a purpose for Budhisattvas to achieve enlightenment to save sentient beings. DSGSR adopted theories of Middle Way(中觀), Mind Only(唯識) and Tathāgata Garbha(如來藏) to persuade for Bodhisattvas to believe her or his mind is nature of Buddha and adopted practice system of Samatha(止) and Vipsyana(觀). DSGSR was translated into Chinese by Paramārtha(眞諦, 499-569) who also translated Mahāyāna-saṃgraha(攝大乘論) and was introduced to Silla(新羅) of Korean peninsula. Wonhyo practiced without influences of Chinese Buddhism but had enough knowledges to write Buddhist works and he finally wrote the commentraries Dae Seung Gi Sin Ron So (大乘起信論疏, DSGSRS.) and its additional note on the work, Dae Seung Gi Sin Ron So Byeol Gi (大乘起信論疏別記, DSGSRBG.).

In chapter Ⅲ, I studied the background of DSGSR that begin with proposed the fundamental teachings of Four Noble Truth(四聖諦), Eight Right Way(八正道) and Contemplation of the Four Bases of Mindfulness(四念處觀) and Thirty-Seven Factors of Enlightenment(三十七菩提分法) which show the typical practice system of early Buddhism. DSGSR finally presented ideas of Storehouse Consciousness(Alaya-Vijñāna) and Tathagata Garbha which those foundation of practice system is supported by Yogacarya(瑜伽行) to support the theories of Perfuming(熏習), Seed(種子) and Manifestation(現行). Firstly, Aśvagosha asserts the One Mind(一心) which is divided by Life and Death of Mind(心生滅門) and Reality of Mind(心眞如門). Wonhyo explains the processes that the passions and desires of evil activities perfume mind and left the seeds in Storehouse Consciousness by ideas of Three Subtle and Six Coarse aspects(三細六麤) which those stored seeds in remnant state are manifested to outer world to make sentient beings.

In chapter Ⅳ, I examined the influences of consecutive practice system of DSGSR in East Asia and Korean Buddhism that supported doctrines and practice systems of Chontae School, Mind Only Buddhism and Seon Buddhism. Wonhyo developed the idea of DSGSR giving unique interpretation and understanding of DSGSR.
In this way I wrote the classes of practice system in DSGSR that show consecutive practice system originated from Early Buddhism. The master Wonhyo especially supported the integration of diverted theories of Buddhism which is characterized by uniqueness of Korean Buddhism. The while many Seon masters wrote commentaries on Buddhist practices Sectarial Buddhism and Mahayana Buddhism. So the main foundation of consecutive practice in DSGSR are supported by theories of Yogacaryas and Alaya consciousness which ultimate purpose is to attain Supreme Knowledge(Sarvajñājñnā, 一切智智) which widely influenced to the foundation of Korean Buddhism.

목차 (Table of Contents)

• Ⅰ. 들어가는 말 1
• 1. 연구의 문제제기 1
• 2. 연구의 범위와 방법 2
• Ⅱ. 지관의 연원과 정의 4
• 1. 초기불교의 지관 4
• 1) 초기불교의 수행체계 4
• 2) 초기불교 지관의 정의 9
• 2. 부파불교의 지관 12
• 1) 초기불교 선정의 전개 12
• 2) 부파논서의 지관 15
• 3. 대승불교의 지관 18
• 1) 해심밀경의 지관 18
• 2) 대승기신론과 해심밀경 22
• 3) 유식의 역사 28
• 4. 대승기신론과 여래장사상 33
• 5. 원효의 대승기신론 소·별기 35
• Ⅲ. 대승기신론의 실천체계 배경 38
• 1. 대승기신론의 여래장 사상 38
• 1) 법의와 이문 38
• 2) 공여래장과 불공여래장 40
• 3) 삼대론 42
• 2. 대승기신론의 유식사상 43
• 1) 아뢰야식의 배경 43
• 2) 유식과 삼성설 45
• 3) 이장의 47
• 4) 전식득지 48
• 5) 유식오위 49
• 3. 대승기신론의 훈습과 전변 52
• 1) 훈습 52
• 2) 식전변 56
• 3) 각의·불각의 58
• 4. 대승기신론의 수행차제론 59
• 1) 염법훈습의 단계 59
• 2) 시각·본각 65
• Ⅳ. 중국 종파불교의 지관사상 68
• 1. 성실 종파의 지관 68
• 2. 지론 종파의 지관 70
• 3. 대승기신론의 역출과 지관사상 72
• 4. 대승기신론의 지관 수증론 78
• 1) 신해행증론 78
• 2) 지관의 수행론 85
• 3) 지관의 실천 90
• 4) 대승기신론 지관의 의의 98
• Ⅴ. 나오는 말 104
• 참고문헌 107
• ABSTRACT 111