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The Trend of Thought in the Fajinglun [法鏡論]
불교학리뷰
Abbr :
Critical Review for Buddhist Studies
2009, (6), pp.9-34
DOI : 10.29213/crbs..6.200912.9
Publisher : Geumgang Center for Buddhist Studies
Research Area : Buddhist Studies
2009, (6), pp.9-34
DOI : 10.29213/crbs..6.200912.9
Publisher : Geumgang Center for Buddhist Studies
Research Area : Buddhist Studies
1동국대학교
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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.
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