화엄교학과 원불교의 법신불사상과 그 실천적 특징

다국어 초록 (Multilingual Abstract)

This paper aims at comparing the thought of Dharmak?ya Buddha as it is represented in both the Hwaeom (華嚴, C. Huayan) school and Won-Buddhism (圓佛敎), especially examining its practical aspects.
Dharmak?ya is defined as the body of truth and signifies the truth itself. When Sakyamuni Buddha awakened to the ultimate truth, it is said he synchronized with Dharmak?ya-Buddha. At this time, Buddha became dharma, and dharma became Buddha. With the appearance of Dharmak?ya Buddha, we can enshrine Buddha and keep the truth in every place and present at every time, thus broadening the scale of practice. The emergence of Dharmak?ya Buddha allows adherents to believe in Buddha and practice like Buddha in a new dimension.
Dharmak?ya Buddha is considered one of the main thoughts in Mahayana Buddhism. This thought became widespread owing to the Flower Garland Sutra. Uisang (義相, 625-702) upgraded Korean Hwaeom by succeeding the teaching of the Hwaeom school which was systematized by Zhiyan (智儼). Uisang developed the thought of Dharmak?ya Buddha based on Dharma Nature (法性) in the Ilseungbeopgyedo (Chart of the Dharma-World of the One Vehicle).
His description of Dharmak?ya Buddha appeared in the ‘Buddha Originated from Past’ (舊來佛) and ‘Self Noumenon Buddha’ (自體佛) in the Hwaeomgyeong-mundap (Catechism about the Flower Garland Sutra). His interpretation shows a practical advance with concepts such as self-benefit and others-benefit, the enlightening and the enlightened.
Sotaesan (1891~1943, Jung-Bin Park), the founder of Won-Buddhism proposes faith and practice and unifies all objects of faith and all ways of practice with Il-Won-Sang (?) or One Circle Image. To represent ‘other-power’ he relates faith with the motto ‘Everywhere a Buddha’ (處處佛), which means making realistic Buddha offerings according to the principle of retribution and response of cause and effect. On the side of ‘self-power,’ he connects ‘Self Nature Buddha’ (自性佛)’ with the practical way of The Threefold Study.
This study elucidates several features on the thought of Dharmak?ya Buddha developed in both the Hwaeom School and Won-Buddhism. The first is incorporating all teachings of truth and objects of faith based on the thought of Dharmak?ya Buddha. The second is corresponding self-power with other-power. The third is proposing concrete principles and realistic methods of mind practice.

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