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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 동국대학교 불교학술원 International Journal of Buddhist Thought and Culture International Journal of Buddhist Thought & Culture Vol.16
- 발행연도
- 2011.2
- 수록면
- 23 - 38 (16page)
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This treatise examines Iryeon’s Hwaeom philosophy and faith through a study of his biographical records and his most significant work, Samguk yusa. The premise that Iryeon’s philosophy has its roots in the Hwaeom school is supported by evidences that he prayed to Manjusri when Goryeo was facing a Mongol onslaught, and that he went to the ‘place of non-residence’ at the behest of Manjusri where he achieved ‘non-hinderance.’ Manjusri who appears in Samguk yusa is the same Manjusri we find in the Avatamsaka pantheon. And Iryeon’s philosophy, which is based on non-residence, non-expansion and non-contraction, and non-hindrance, is clearly linked to Uisang’s idea of ‘non-resident enlightenment.’ It is in this context that we can understand his profession of philosophical lineage stemming from Jinul and his integration of Seon and Hwaeom can be understood.
Other examples of the connection between Iryeon and Hwaeom include his reconstruction of Yongcheonsa, one of the Ten Main Hwaeom temples, and the establishment of a reformative religious society, Buril Gyeolsa (佛日結社) there; his completion of Samguk yusa and his passing at Ingaksa, a temple founded by Uisang, and Iryeon’s recognition by people as the incarnation of Dammugal Bodhisattva.
In addition, his faith in Hwaeom (evident in Samguk yusa), as well as the Ornamented World philosophy and Vairocana, and his worship of the Avatamsaka Bodhisattvas and their pantheon, naturally led to view Hwaeom as superior of itself and to Uisang’s Hwaeom philosophy. The scripture Iryeon referred to when he was writing his opus magnum was the Eighty Avatamsaka. And his reverence for Uisang was a natural extension of his efforts to emulate the Bodhisattvas in caring for all mortals, based on the enlightenment of nonresidence and non-hindrance which is at the crux of his Hwaeom faith and philosophy. Thus the Gyeongcho-Seon that is his religious hallmark could be considered as his unique Seon expression of the Hwaeom Bodhisattva Work (華嚴菩薩行).
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참고문헌 (17)
참고문헌 신청
Chae, Sang Shik / 1979 / Bogak Gukjon Iryeon-e deahan 一然에 대한 研 Yeongu 普覺國尊 [A Research on Iryeon in Relation to the Advent of the Gajisan School] / Journal of Korean History 26
Choi, Namseon / 1958 / Samguk yusa Revised / Minjungseogwan
Dongguk Univ.Press / 1985 / Hyoseong Seonsaeng Palsip Songsu Goryeo Buljeok Jipil 曉城先生八十頌壽高麗佛籍集佚 / Dongguk Univ. Press
Goh, Ikjin / 1984 / Silla Hadae-ui Seon Jeonrae 新羅下代의 禪傳來[Transmission of Seon in the Later Period of Silla] / Geosarim 居士(Deahan Bulgyo Jogyejong J居eo士ng林beophoe Geosarim 大韓佛敎 曺溪宗 正法會 )
Gojeon Yeogusil / 1980 / Samguk yusa Saekin 三國遺事索引 [Samguk yusa Concordance] / Academy of Korean Studies
Choi, Namseon / 1958 / Samguk yusa Revised / Minjungseogwan
Dongguk Univ.Press / 1985 / Hyoseong Seonsaeng Palsip Songsu Goryeo Buljeok Jipil 曉城先生八十頌壽高麗佛籍集佚 / Dongguk Univ. Press
Goh, Ikjin / 1984 / Silla Hadae-ui Seon Jeonrae 新羅下代의 禪傳來[Transmission of Seon in the Later Period of Silla] / Geosarim 居士(Deahan Bulgyo Jogyejong J居eo士ng林beophoe Geosarim 大韓佛敎 曺溪宗 正法會 )
Gojeon Yeogusil / 1980 / Samguk yusa Saekin 三國遺事索引 [Samguk yusa Concordance] / Academy of Korean Studies
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