융통염불종의 『화엄문답』 인용과 신라·고려 화엄사상

초록

This study traces the transmission of the Hwaom Mundap (華嚴 問答), now identified as the lecture notes of Uisang of Silla, through commentaries on the Yūzū enmon shō (融通圓門章, Essay on Interpenetrated Recitation). The Hwaom Mundap was cited as a major source in the Yūzū enmon shō, which functions as the sectarian preface of Japan’s Interpenetrated Recitation Sect (融通念佛宗). By comparing the interpretation of the Hwaom Mundap within the Interpenetrated Recitation Sect with that of Silla and Goryeo Huayan thought, this study seeks to clarify their differences and to reconsider the original meaning of the text. Although the Interpenetrated Recitation Sect regards Ryōnin (良忍) as its founder, it was formally established during the Edo period under Yūkan (融觀). Yūkan’s Yūzū enmon shō (1703) has been transmitted through five types of commentaries, each of which presents distinctive interpretations of the Hwaom Mundap. These interpretations diverge significantly from the understanding of Silla and Goryeo Huayan thought. First, regarding the relationship between mind and form: when examined through the Huayan studies of Beopgi, and Gyunyeo (均如), no connection can be found with Tiantai thought, unlike the interpretationof the Interpenetrated Recitation Sect. In relation to the concepts of “全 佛” (quanfo, all Buddhas) and “全衆生” (quanzhongsheng, all sentient beings), Huayan thought maintains that both categories exist within the same framework of dependent origination, leaving no place for rebirth ideology. Concerning the character “恣” (shi), while the Interpenetrated Recitation Sect interprets it as the Middle Way, Silla–Goryeo Huayan thought understands it as signifying “autonomy” (自在, zizai). Equally significant is the citation of the phrase “一人修行 一切人 成” (“When one person practices, all people attain enlightenment”). The relationship between “一人” (yiren, one person) and “一切人” (yiqieren, all people) had already been a subject of debate among Huayan scholars in Japan since the Kamakura period. Thus, the citation of this phrase from the Hwaom Mundap is of critical importance, as it provided a foundation for the doctrine of simultaneous attainment of Buddhahood in the long standing debates of Japanese Buddhism.

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