석전의 유식과 인명학 주석서 편찬 연구

초록

This paper aims to understand the background behind the compilation of commentaries on Yogācāra (唯識學) and Buddhist logic (因明學) by Seokjeon Jeongho (石顚鼎鎬, 1870-1948), a representative scholar-monk of Korean Buddhism in the late 19th and early 20th centuries. It further seeks to examine the content of these works in detail and assess their achievements and limitations. The compilation of these commentaries, following a long hiatus of Yogācāra and Buddhist logic in Joseon-era Buddhism, can be contextualized within the broader intellectual response of East Asian societies at the turn of the 20th century to the challenges posed by Western civilization. A shared attempt among East Asian intellectuals to confront this crisis through Buddhism included efforts to understand Western rationality via the logical and analytical traditions found in Buddhist thought—particularly Yogācāra and Buddhist logic. In Korea, Seokjeon was the first to advocate such an approach in the modern era. Seokjeon collected the available materials at the time to compile textbooks on Yogācāra and Buddhist logic, which were adopted as official teaching materials at the Buddhist Central Seminary (佛敎中央學林), established in 1916. However, the Buddhist logic commentaries he referenced—mainly from Ming dynasty Yogācāra scholars—exhibited limitations in their transmission of proper logical principles. To address this, Seokjeon referred to Logic (論理學), authored by Ōnishi Hajime (大西祝) in Japan and translated into Chinese by Hu Maoru (胡茂如) in 1906, in an effort to present accurate logical rules. In compiling Yogācāra texts such as The Treatise on the Hundred Dharmas (百法論) and The Rules of the Eight Consciousnesses (八識規矩), he also made active use of Ming dynasty commentaries. However, these texts reflect an interpretive framework based on the syncretic approach of the Beopsŏng school (法性宗), which emerged later and deviated from the original transmission of Tang dynasty Yogācāra doctrine.

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