『반야경』실천원리의 의궤화 고찰 -『현관장엄론』과 『이취경』의 비교를 중심으로 - (A Study on the Development of Practice System of Prajňāparamīta-sūtra oriented with Comparison of Abhisamayalamkara with Prajñāpāramitā-naya-sūtra)

서지정보

· 발행기관 : 동아시아불교문화학회
· 수록지 정보 : 동아시아불교문화 / 50호 / 65 ~ 96페이지
· 저자명 : 안인자

초록

초기 『반야경』에서 제시한 보살수행은 계정혜 삼학에 입각한 육바라밀 수행이 주도하였으나 중관사상과 유가유식의 등장으로 인해 대승불교수행은 새로운 변화를 맞게 된다. 미륵 5부서 가운데 하나인 『현관장엄론』은 『반야경』의 주석으로 유식의 실천원리를 반영하고, 공성을 강조 하지만 중생구제를 위해 불신의 성취를 이상으로 삼는다. 『반야경』 578권의 「반야이취품」은 반야교학의 변화를 반영하는 것으로 보살은 중생의 마음과 감각, 육체의 경계를 반야지에 의해 청정한 법신의 경계로 수용하여 법신불조차도 중생계를 열반계로 수용할 수 있다는 교리적 변화를 보인다. 불공삼장에 의해 역출된 『이취경』의 비로자나불은 금강살타를 비롯한 불신을 자유롭게 구사하는 불신론의 변화를 극적으로 나타내기 시작했다. 경전에는 반야지의 세계를 17단계의 수행차제로 구현하고, 최종적으로 욕계의 변현에 자재한 수행의궤로 정비하였다. 3종지와 일체종지를 반영한 『현관장엄론』의 실천도는 밀교성립에 적극적 영향을 끼쳐 7세기에는 『대일경』의 출현으로 이어졌다. 경전의 「주심품」에는 비로자나불이 중생계를 수용하여 중생구제를 위해 삼계를 전전하는 새로운 불신관이 제시되었고, 대승보살의 육바라밀 중심의 수행은 『『이취경』에서 단계적 성취에 의한 만다라의 관상수법으로 변화되어 밀교시대의 새로운 실천원리를 반영하기 시작하였다.

영어초록

In the history of Mahayāna Budhdism in India the early advent of Prajñāpāramitā- naya-sūtra suggested new ideas of Emptiness and paramīta providing foundations of Bodhisattva's practices by developing theories of Dependent Rising(緣起說) and Non-egoism(無我) which is succeeding traditions of Sakyamuni Buddha's teaching. The practices of Bdhisattva's was leaded by Six or Ten paramītas but in 4th century the Bodhisattva's practice began to reflected the Yogacarya system of Mind Only shcool and in 8th century was strongly influenced by Esoteric Buddhism. Hereby the Abhisamaya-alaṅkāra (現觀莊嚴論) whose actual author was known by Asanga was a systemization of the practices of Prajñāpāramitā-sūtra which which the Abhisamaya concludes three part of Abhisamaya(現觀), that is summarized by (1) intellectual studies(1-3), (2) Yogacarya to elliminate two passions disturbing mind and wisdoms(2-7), (3) to accomplishing Dharma-kāya(8). The intellectual studies is composed of studying Three types of Wisdom, the doctrines of Śrāvaka, Bodhisattva and Buddha which has been an important subjects of Prajñāpāramitā-sūtra and and the ultimate widosm of Buddha includes accomplishement of Dharmakāya, Saṃbhoga-kāya, and Nirmana-kāya. In the history of Mahayāna Buddhism the traditional Bodhisattva was devoid of accomplishing Buddha-kāya but the existence of Mahābodhisattvas and the change of Nirvana idea inevitably resulted in the come forth of new idea of Buddha-kāya. So the Yogacarya school systemized the stages of Boddhisattvas and Buddhas that the Buddha can manifeste the SamIbhogakaya in the Three Realms to save sentient beings and in Mahāyāna Parinirvāṇa Sutra Buddhas could be born by body of human beings to show stages of enlightenmenT In the midth of 7th century by the advent of Esoteric Buddhism the practice system of accomplishing three kayas of Buddha was advent in the Tantras which these system is accompained by ideas of Mahā-sukha that the wisdom of Bodhisattva contemplates the nature of desire and passion of mind and senses of body and realized it puritness and thusness of intrinsic nature, so that in the Prajñāpāramitā-naya-sūtra (理趣經) those 17 steps of visullization was accomplished by Seed of Letters(種子, bijjas) and Maṇḍalas as a development of Abhisamaya which the principles of practices was suggest by early school of Mind Only.

참고자료

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