Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

Chengguan(澄觀, 738~839), the fourth Hua-yanPatriarch, built a theory of the “Four Dharma Realms”: the Realm of Things(事法界), the Realm of Principle(理法界), the Realm of the Non-interference between Principle and Things(理事無礙法界) and the Realm of the Non-interference of All Things(事事無礙法界). The Four Dharma Realm theory adopts a structure that surpasses the Non-interference between Principle and Things, shifting the focus back to things. The notion of principle was adopted for analogical understanding of ‘emptiness(空).’ A problem arises here in that principle, unlike ‘emptiness,’ does not function as a negator in its linguistic system but rather has monistic properties. In addition, principle is only a provisional name(假名). Emphasizing the property of principle, which represents only a provisional name, the Four Dharma Realm Theory overcomes the limitations of the monistic way of thinking. It diverges from the feedback loop in solving a dichotomy with monistic thought, focusing on relations among things without mentioning principle. From today’s perspective, the Realm of the Non-interference of All Things represents a model of pluralism required by current societies. As it does not hypostatize a single complete universal principle, it also differs from a model of “pluralistic” monism. In a pluralistic society, it is impossible to set up a single universal truth upon which all members can agree. In this paper I explore the possibility of reinterpreting the traditional teachings of Buddhism in a way that they retain current validity. As Buddhism still functions as a living religion in our times, it should be able to present dialogues through continuous reinterpretation of its traditions to address current social needs.