Earticle

초록

영어

In the Hua-yen Sūtra, Sāgaramudṛa Samādhi is explained in the context of three chapters: Shi-di-pin(十地品), Xian-shou-pin(賢首品), and Ru-lai-chu-xian-pin(如來出現 品). However, if the overall content of the Hua-yen Sūtra is examined, then among the many different kinds of samādhi discussed, Sāgaramudṛa Samādhi appears to have the same meaning as Hua-yen Samādhi. Among the many different types of samādhi, the Sāgaramudṛa Samādhi of the Hua-yen Sūtra is considered to be the fundamental meditation of the Hua-yen School. For example, the second Patriarch of the Hua-yen School, Zhi-yan(智儼), was one of the first to describe Sāgaramudṛa Samādhi as the way to achieve the teachings of the One Vehicle. The great teacher of the Hua-yen School, Fa-zang(法藏), also declared that Sāgaramudṛa Samādhi was the fundamental meditation of the Hua-yen School. In particular, the fourth Patriarch of the Hua- yen School, Cheng-guan (澄觀, 738-839), further developed the teachings of the Hua-yen School. He upheld and maintained the teachings of the previous masters, and in this can perhaps be seen the influence of the Wang-jin-huan-yuan-guan(妄盡還源觀). However, he went further and taught that Sāgaramudṛa Samādhi was in fact the very wisdom of the Buddha. In this way, he explained Sāgaramudṛa Samādhi in a more positive manner. He also taught that Sāgaramudṛa Samādhi was the stage of no-mind(無心), out of which arose the mind, thoughts, fundamental nature, and hopes of all sentient beings. Cheng-guan also explained Sāgaramudṛa Samādhi as the manifestation of the meditative mind of the Bodhisattva, which encompasses unlimited potential. He quoted the Xian-shou-pin(賢首品) chapter of the Hua-yen Sūtra to support these teachings, and in the Hua-yan-jing-shu(華嚴經疏) described Sāgaramudṛa Samādhi as being the same as enlightenment or Bodhi. The implication of this is that the foundation of Sāgaramudṛa Samādhi is also the foundation of the true wisdom of Buddha and is the functioning of correct enlightenment. However, Cheng-guan's explanation differs from the traditional explanation of the Hua-yen School. That is, his explanation does not appear in the works of Zhi-yan or Fa-zang. Thus, this part of Cheng-guan's explanation provides a unique perspective among the teachers of the Hua-yen School.

목차

Ⅰ. 序言
 Ⅱ. 大乘經典에서의 海印三昧의 위치
  1. 海印의 어원적 고찰
  2. 諸經典에 나타난 海印三昧의 의미
 Ⅲ. 『華嚴經』에 나타난 海印三昧
 Ⅳ. 화엄교학자들이 파악한 海印三昧
  1. 智儼
  2. 法藏
  3. 『妄盡還源觀』에 나타난 海印三昧
 Ⅳ. 澄觀의 海印三昧이해의 특징
  1. 三昧의 이해방법
  2. 所依三昧로서의 海印三昧
  3. 海印三昧와 佛智ㆍ如來智의 관계
  4. 海印三昧이해의 특징
 Ⅳ. 結語
 ABSTRACT

저자

• 서정엄 [ Seo Jung-om | 동국대 강사 ]

참고문헌

발행기관

간행물

표지보기 관심저널 등록

• 간행물명

  대각사상 [Journal of Maha Bodhi Thought]

• 간기

  반년간

• pISSN

  1229-1080

• 수록기간

  1998~2025

• 등재여부

  KCI 등재

• 십진분류

  KDC 220 DDC 294