金剛經의 菩薩思想 硏究 = A Study on the Thought of Bodhisattva in the Vajracchedikā-prajñā-pāramitā Sūtra(金剛經) Based on the Sanskrit Text

다국어 초록 (Multilingual Abstract)

This thesis investigates how the thought and way of the bodhisattva, which is the symbol of Mahāyāna Buddhism, are embodied in the Vajracchedikā- prajñā-pāramitā Sūtra, the principle sutra of Jogye Order of Korean Buddhism.
The Vajracchedikā-prajñā-pāramitā Sūtra is arranged as a dialogue between Subhūti and the Buddha. Members of the gathering consisted of around 1250 monks and many Bodhisattva-mahāsattvas(菩薩摩訶薩). Subhūti asked the Buddha how good men and good women, who have set out in the Bodhisattva-vehicle(菩薩乘), should abide, how should they progress, and how should they control their thoughts.
A Bodhisattva-mahāsattva takes a vow to lead all living beings to Nirvāṇa. And although innumerable beings have been led to Nirvāṇa, in a Bodhisattva, the notion of a self(ātma-saṃjñā, 我想), the notion of a being(sattva-saṃjñā, 衆生想) the notion of a soul (jīva-saṃjñā, 壽者想) or the notion of a person (pudgala-saṃjñā, 人相) should not take place and a Bodhisattva should practice charity without attachment, Bodhisattvas who are wholly devoid of any conception of separate selfhood can truly be called bodhisattvas, those who have left behind all notions(想) are called Buddhas.
The teaching in the Vajracchedikā-prajñāpāramitā Sūtra that those who have left behind all notions(想) are called Buddhas, shows a transition from Nirvāṇa and Arhat in the early Buddhism to the attainment of Buddhahood in Mahāyāna Buddhism.
When a Bodhisattva has realized emptiness he or she is able to abide without any notions and attachments. Emptiness(śūnyatā, 空性) is the key concept of Mahāyāna, this is expressed by means of a negative logic; χ is not χ but it is merely called χ (χ a-χ tena ucyate χ), in the Vajracchedikā- prajñā-pāramitā Sūtra.
Here the negation is the negation of unchanging entities. Because everything exists by Dependent arising(pratītya-samutpāda, 緣起)that is dependent upon each other, thus it is non-self(anātman, 無我) and empty(śūnya, 空). Therefore everything is assumed some nomenclature which is called prajñapti(假名, 假施設). In this manner, the thought of non-self which was emphasized in the early Buddhism is newly renovated through the negative logic which means emptiness.
Likewise emptiness, which is described by the negative logic, is used to correct an erroneous thought of Abhidharma Buddhism(Sarvāstivādins, 說一切有部) that the dharma exists, through the method of negation, it reveals the non-substantiality of the dharmas(dharma-nairātmya, 法空). Here it is invest- igated to try to wholly inherit the fundamental teachings of the Buddha
This Sūtra describes that a Bodhisattva should vow to save all beings and have no perception of a self, of a being, of a soul, of a person and practice the Paramita(波羅蜜) without attachment, dedicating the merits to all sentient beings.
The phrase ‘although innumerable beings have been led to Nirvāṇa, but no being at all has been led to Nirvāṇa’ implies the vow(praṇidhāna, 願), the practice(caryā, 行) and transference of merits of the Bodhisattva. These practices are possible when the wisdom of emptiness, that everything is selfless and empty, becomes the foundation.
The Sūtra also emphasized that if a woman or man had filled with the seven precious things as many world systems as there are grains of sand in those Ganges rivers, and would give them as a gift to Tathagatas, Arhats, fully Enlightened Ones, and then another man or woman had taken from this discourse on dharma but one stanza of four lines and were to recite, study and illuminate it to others, then the latter would beget a still greater heap of merit, immeasurable and incalculable than the former.
Furthermore it states that in the place which one takes up, bears in mind, preaches this Sūtra beings cannot be hurt by men or ghosts, nor can they be injured by them, except as a punishment for their past deeds. Because this Sūtra makes the spot of earth where it is, into a true pagoda for beings, worthy of being worshipped and adored with gifts of flowers, and the Buddha or a Sage dwell.
Here it is shown that the faith in the Buddha’s relics and Pagoda of early Buddhism is changed to the faith in Buddhist Scriptures, emphasizing that one should practice and attain enlightenment by depending of the Buddha’s teaching.
It is said like this in the Vajracchedikā-prajñā-pāramitā Sūtra that the Bodhisattva-mahāsattva should vow to lead all beings to the supreme goal, to perfect Nirvāṇa, give away all notions, practice the six Paramita without attachment, reach the utmost, right and perfect enlightment(anuttarā-samyak- sambodhi, 無上正等覺), return the merit to beings and the truth, that is the way for the Bodhisattva-vehicle, to practice and to construct the Buddha’s Pure Land, and that is the ideal image of the Bodhisattva-mahāsattva.

목차 (Table of Contents)

• I. 서 론 1
• 1. 연구목적 1
• 2. 선행연구검토 2
• 3. 연구방법과 범위 4
• II. 菩薩의 기원과 변천 7
• 1. 보살의 어원과 의미 7
• 2. 佛傳文學의 보살 9
• 3. 초기경전의 보살 16
• 4. 초기대승경전의 보살 20
• III. [金剛經]의 菩薩 27
• 1. 菩薩摩訶薩의 의미 27
• 2. 菩薩乘의 條件 32
• 1) 想의 否定 35
• 2) 無所住 39
• 3) 無我 43
• 3. 菩薩思想과 空 45
• 1) 卽非是名과 空 45
• 2) 無我와 空 51
• 3) 般若와 空 52
• IV. [金剛經]의 菩薩道 57
• 1. 菩薩의 誓願 57
• 1) 誓願의 의미 57
• 2) 誓願의 전개 58
• 3) [金剛經]의 誓願 62
• 2. 波羅蜜行 64
• 1) 波羅蜜의 의미 64
• 2) 波羅蜜의 유래 66
• 3) [金剛經]의 波羅蜜行 69
• (1) 반야바라밀 69
• (2) 인욕바라밀 73
• (3) 보시바라밀 78
• 3. 廻向 85
• 1) 廻向의 어원과 의미 85
• 2) 廻向의 전개 86
• 3) [金剛經]의 廻向 88
• V. 結論 93
• 참고문헌 97
• ABSTRACT 103