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2009, Vol., No.6

  • 1.

    The Trend of Thought in the Fajinglun [法鏡論]

    Kim, Cheon-hag | 2009, (6) | pp.9~34 | number of Cited : 0
    Abstract PDF
    Through the process of the development of the Dilun school, it is well known that the strand of its southern school became its main stream. Fajinglun 『法鏡論』 by Lin(懍), belonging to this strand, is directly cited only in the Hwaeomgyeongmunuiyogyeolmundab 『華嚴經文義要決問 答』 by Pyoweon (表員) and the Hwaeomilseungseongbulmyoui 『華嚴一 乘成佛妙義』 by Gyeondeung (見登), which has attracted public attention in relation with the Dilun school’s influence in Korean Buddhism, in addition to its being emphasized as a concrete illustration showing the last development in the theory of yuanji (緣集) by its southern school. As for Lin’s lineage, there is agreement in that he belongs to the southern strand of Dilun school. I suppose that he is a unique scholar of Dilun after Huiyuan (慧遠). Lin’s logical system is similar to Jizang (吉藏), which enables us to estimate that he might have been accustomed to the logic of Sanlun (三論). Especially, the possibility of the relation between the writings of Jizang and the Daeseungsaronhyeonuigi 「大乘四論玄義記」 has become prominent. This work seems also to have been influenced from the Shidilunyishu 「十 地論義疏」 by Fashang (法上). Concretely, Lin’s rhetoric of the letter ‘ji ’ (卽) is seen most frequently in Fashang. In addition, his relation with Lingyu (靈裕) should not be disregarded. However, we cannot find such a rhetoric in Huiyuan’s works, which can be a proof that Lin and Huiyuan belongs to different lines. We can find his relation with Tiantai, too, which suggests that the Fajinglun might have been written within the tradition of Buddhist thought in Southern China.
  • 2.

    On the equivalent of Bodhiruchi’s translations

    김경남 | 2009, (6) | pp.35~64 | number of Cited : 1
    Abstract PDF
    As for the precedent study on the equivalent of Bodhiruchi, a comparative study about the similarity of terms between Dasheng qixin lun 大乗起信論 and Bodhiruchi has been done mainly. About the Bodhiruchi’s equivalent itself, there is the study on “Rushi xiuxing” 如実修行 in Lan˙kāvatāra 入楞 伽経. However, it is a fact that the relations among Bodhiruchi’s works and the similarity with Ratnamati are not mentioned very much. This paper focuses on Bodhiruchi’s equivalent itself and attempts to clarify the common tendency of his translations and to examine the usage of some main technical terms in his translations. At first, through the comparison of the two Chinese versions of Miaofa lianhua jing youpo tishe 妙法蓮華経憂波提舎, we can notice that the tendency of enlargement of the words and use of the 4 character phrases are outstanding in Bodhiruchi. And as a result of, from those examples, having investigated use or nonuse in the other Buddist Scriptures, “youfuciwei” 又復次為 and “shengmiao jingjie” 勝妙境界 are seen in only Bodhiruchi’s works. And “youfu youyi” 又復有義 and “ciyi yingzhi” 此義 応知 are used in Bodhiruchi, Ratnamati and Vimoks.aprajñār.s.i, so we can assume that their usage was a common tendency of those days. And they’ re not used before Bodhiruchi, and used afterward by Paramārtha 真諦 or Xuanzang 玄奘 and so on. As a main technical term, I took up the “Rushi‑xiuxing” 如実修行 and “Zhenru”(Causality 真如). It is pointed out by the precedent studies, that Bodhiruchi inserted these words to emphasize, even though they had no equivalent in his manuscripts. In this paper, I will show the meaning of “Rushi‑xiuxing” 如実修行 in Daśabhūmivyākhyāna(Shidijing lun 十地経 論), which is not mentioned by the precedent studies, as the “practicing according to what has been taught”(Rushuo xiuxing 如説修行)”. And about “Zhenru” 真如, I will point out that Bodhiruchi is using this word as the meaning of the “equality”. Futhermore, Bodhiruchi sometimes uses the synonymous repetition, for example “Zhenru pingdeng” 真如平等, and this tendency is more outstanding in his Jingang xian lun 金剛仙論.
  • 3.

    Reflections on the Issues Concerning the term Hat.ha(yoga)pradīpikā

    Younggil Park | 2009, (6) | pp.85~113 | number of Cited : 1
    Abstract PDF
    There are over 318 extant manuscripts of the Ha t. hayogapradīpikā . This is the highest number of manuscripts on a text related to Hat.hayoga. The fact that 318 manuscripts are extant indicates the considerable influence and authority of this text within the domain of Hat. hayoga. The Hat.hayogapradīpikā has been copied/rendered -besides Devanaragiin Bengali, Grantha, Śarada, Nandinagari, Newari, Telugu, and in Malayalam, which is a further indication of its popularity within yoga circles. This text can be distinguished from other Hat.hayoga texts because it has been the focus of many excellent commentaries, including the Jyotsnā by Brahmānanda. In recent years, an academic debate has been ongoing concerning the exact title of this text. Within academia and the public at large, this text has hitherto been referred to as Hat.hayogapradīpikā , but its exact title is Hat. - hapradīpikā , not Hat.hayogapradīpikā . This paper asserts that the name Hat. hapradīpikā closely corresponds to the intention of its author (or perhaps to that of its very first scribe), for the following reasons: ① The very first extant copy dating from the 15th century records the text’s title as Hat. hapradīpikā , and the appellation Hat.hayogapradīpikā has been used -from the 17th century onwardsconcomitantly with that of Hat.hapradīpikā . ② The majority of extant manuscripts have Hat.hapradīpikā in colophons, and 80 manuscripts record as Hat.hayogapradīpikā . ③ The 17th century text Hat.haratnāvalī quotes the Hat.ha(yoga)pradīpikā and refers to the Hat.hapradīpikā as its source. ④ The compound Hat.hayoga almost never occurs in the Hat.ha(yoga) - pradīpikā . Instead, the it is referred to by the term Hat. ha. Even in passages where the term Hat. hayoga would be more accurate, the term Hat.ha is used. This is in order to preserve the sixteen syllables. For the same reasons: ⑤ The śloka Hp.1.1.3 clearly refers to the title of this text as Hat.hapradīpikā. ⑥ In his commentary on the śloka Hp.1.1.3, Brahmānanda interprets Hat.hapradīpikā as Tatpurus. a, in the sixth case, which implies that he knew this text as having the title of Hat.hapradīpikā .
  • 4.

    The study on buddhism image of university students - Focus on the analysis of propriety & likes and dislikes by character words -

    권정만 | 2009, (6) | pp.117~151 | number of Cited : 4
    Abstract PDF
    If application of images is not limited, ‘Buddhism image’ can be named by using character words. Analysis on Buddhism images followed by the naming work leads to elicitation of epistemic factors concerning Buddhism images and the understanding of the difference of Buddhism images depending on characters of responders. There is no former study on buddhism images, so this study would aim to draw the epistemic factors by character words through borrowing the method of studies on images carried out by organizations(especially, enterprises). This can be applicated to study on Buddhism images that will be researched by a survey of university students. The aim of the study will be attained through the survey. Furthermore, to analyze the result of the study will help to establish an strategy for image management as well as to understand undergraduate awareness of Buddhism.