징관의 화엄법계관 - 법계 이해의 세 가지 유형

Cheng-guan's Meditation of Hua-yan Dharma-Dhātu: - Three Ways of Understanding Dharma-Dhātu -

&nbsp;&nbsp;Dharma-dh？tu(法界) means the "nature of truth" or "domain of truth", which had been interpreted by Zhi-yen(智儼, 602-668) and his disciple Fa-zang(法藏, 643-712) in the Hua-yen school as a keyword that indicates the view on the world and truth of Hua-yan s？tra(Ga？？a-vy？ha s？tra or Avata？saka s？tra in Sanskrit).<BR>&nbsp;&nbsp;Subsequently, Cheng-guan(澄觀, 738-839), constructed the mediation of Hua-yan dharma-dh？tu by adopting a theory of dependent origination (prat？tya-samutp？da) of dharma-dh？tu from a cittam？tra (consciousness-only) standpoint. In his major works, Hua-yen-jing-shu(華嚴經疏), Yen-yi-shu(演義？), xing-yuan-pin-shu (行願品疏), and pa-jie-xuan-jing(法界玄鏡), Cheng-guan suggests that the central doctrine of Huanyan s？tra exists in "dharma-dh？tu". The meaning of "dharma-dh？tu" suggested by Cheng-guan can be understood in three ways.<BR>&nbsp;&nbsp;First, it is argued that the relationship between li (noumenon) and shi (phenomenon), the the basic concepts for understanding dharma-dh？tu, is emphasized.<BR>&nbsp;&nbsp;Second, it is argued that dharma-dh？tu is understood as a world in which the dependent origination of cause and effect is established well.<BR>&nbsp;&nbsp;Third, it is argued that dharma-dh？tu is understood as the ultimate state of the truth(究極性)？the source of everything(根源性). That is, dharma-dh？tu is the ultimate state of the truth, the truth itself, and the source of everything, and, furthermore, does not leave the state of ‘one mind(淸淨一心)", though it is a basis of ignorance and enlightment(迷？悟) and source of a common mortal and a saint(凡？聖). Thus dharma-dh？tu is a place in which Bodhisattva will act. After all, Cheng-guan asserts that "dharma-dh？tu" is nothing but "one mind".