Vimalakīrti-nirdeśa-sūtra is a scripture that displays the social aspects and ideological contents of the early stage of Manayana Buddhism. Particularly, in respect that it suggests the important idea of Manayana Buddhism, the content of seeking the truth and regulating the sentient beings(上求菩提下化衆生) through vimalakīrti, Gṛhastha-bodhisattva(在家菩薩), it draws attention.
Vimalakīrti-nirdeśa-sūtra criticizes cultivation of previous Buddhist priests who focused on their own realization, represented with śrāvakayāna, presented the idea of salvation of sentient beings(衆生救濟) based on great compassion of Mahayana-bodhisattva, and provided a basis that Gṛhastha-bodhisattva also can attain Buddhahood through proper cultivation. Also, through non-duality Buddhist writings(不二法門), which means klesha is enlightenment and life and death is nirvana, this scripture tried to solve the problems of real world, not an abstract world.
　　Based on such aspects, this research considered an effective method for propagation of Gṛhastha-bodhisattva of modern society through edification and propagation method for Gṛhastha-bodhisattva displayed in Vimalakīrti-nirdeśa-sūtra. Also, this research suggested a solution for various social problems of modern society and decrease of Buddhists through the idea of vimalakīrti and Vimalakīrti-nirdeśa-sūtra.
The research results are as follows.
Firstly, in chapter Ⅱ, this research investigated the establishment and development of Vimalakīrti-nirdeśa-sūtra regarding the period and place of scripture, the establishment background of Vimalakīrti-nirdeśa-sūtra and the composition of scripture, and translation and footnote books of the scripture.
During the period of occurrence of Vimalakīrti-nirdeśa-sūtra, gṛhapati, who accumulated wealth through agriculture and commerce, protect Buddhism, as the early stage of Manayana Buddhism. Such gṛhapati showed the aspect of Gṛhastha-bodhisattva by arousing the interest in realization through cultivation, living their lives based on Buddhistic teaching. In this situation, cultivation methodology of Gṛhastha-bodhisattva was highly regarded compared to Buddhist priest oriented Buddhism based on difficult theory of Bupa Buddhism, and the scriptures such as Vimalakīrti-nirdeśa-sūtra or Srimaladevi-simhanada-sutra based on Gṛhastha-bodhisattva seemed to have been established in order to establish such logic.
Myungjeon(明佺) of Tang Dynasty suggested the translated version 9-types of Vimalakīrti-nirdeśa-sūtra in Daejuganjeongjunggyeongmokrok(大周刊定衆經目録), generally the existence of 7 translation versions is accepted as an established theory. However, currently Zhi Qian(支謙)’s Bulseolyumahilgyeong(佛說維摩詰經) and Kumārajīva’s Yumahilsoseonggyeong(維摩詰所說經), and Xuanzang(玄奘)’s Seolmuguchinggyeong(說無垢稱經) are transmitted. Among them, translation version of Kumārajīva was widely distributed to the public, and various kinds of footnote books appeared. Particularly, there are Tiantai Zhiyi(天台 智顗)’s Yumagyeongso(維摩經疏), Jingying Huiyuan(淨影 慧遠)’s Yumagyeonguigi(維摩經義記), Jizang(吉藏)’s Jeongmyeonghyunron(淨名玄論), Kuiji(窺基)’s Seolmuguchinggyeongso(說無垢稱經疏), Shōtoku Taishi(聖德太子)’s Yumagyeonguiso(維摩經義疏) of Japan, and Silla Wonhyo(元曉)’s Yumagyeongso(維摩經疏). Here, all of them are Kumārajīva’s Yumahilsoseonggyeong, except Kuiji’s Seolmuguchinggyeongso. Through such footnote books, it can be determined that Vimalakīrti-nirdeśa-sūtra was an important scripture of Buddhism of Korea, China, and Japan.
In chapter Ⅲ, this research investigated Gṛhastha-bodhisattva ideology of Mahayana Buddhism.
In the Early Buddhist scriptures, I found the distinguish of Gṛhastha and śramaṇa in Āgama and make a great deal of practical cultivation to became a Buddha. In Jātaka give a demonstration of Gṛhastha-bodhisattva's practice through the Buddha's previous life. Especially, Early Buddhist scriptures are make a great deal of charity, and Jātaka shows Mahayana-bodhisattva's bodhisattva-hood.
Mahāprajñnāpāramitā-sūtra is emphasize that altruistic behavior of charity, and make a junction with practical cultivation of Vimalakīrti-nirdeśa-sūtra. In Avataṃsaka-sūtra, cleary separated Gṛhastha-bodhisattva and Pravarjita-bodhisattva, but I found uniformity that edification of sentient beings basis of altruism. And in the Chapter of Ganda-vyuha, I knew that position of the beliver at home more higher than Early Buddhism, through the teacher of all who master of his work.
In chapter Ⅳ, this research investigated the characteristics of Gṛhastha-bodhisattva ideology of Vimalakīrti-nirdeśa-sūtra.
In Manayana Buddhism and Gṛhastha-bodhisattva ideology, this research investigated Gṛhastha-bodhisattva ideology, the basis of establishment of Manayana Buddhism, based on the examples of early Buddhism and Manayana Buddhism scripture, and determined that Manayana Buddhism could develop based on the establishment of the concept of Gṛhastha-bodhisattva. Particularly, a concept of Gṛhastha-bodhisattva was established as a subject of practice to complete wisdom and mercy by being extended to the trainees to be Gṛhastha-bodhisattva, arousing bodhicitta, not just stopping at self-benefit and benefiting others(自利利他), compared to the concept of Gṛhastha-bodhisattva of the early Buddhism.
Gṛhastha-bodhisattva ideology of Vimalakīrti-nirdeśa-sūtra was based on Gong idea, and Gṛhastha-bodhisattva implies those of wisdom and practice of bodhisattva-hood, considering Gṛhastha-bodhisattva are those who gained wisdom and expedient, attained virtue through achievement of cultivation[本行] to gain Buddha’s huge wisdom[大智], exist and act for the people with huge mercy, and those who have the power of mysterious nirvana.
Also, Vimalakīrti-nirdeśa-sūtra displays Buddhist ethical belief through bodhisattva, ideal human being of Buddhism, through the virtue and personality of bodhisattva. Particularly, in respect that vimalakīrti manages life same as Buddhist priests, as Gṛhastha-bodhisattva, showing the aspects of bodisattva, who teach the people in every place with merciful mind, they show the aspects of Gṛhastha-bodhisattva who reached the stage of bodhisattva.
In chapter Ⅴ, this research investigated social view and ethical view that appeared in Vimalakīrti-nirdeśa-sūtra in regard of Gṛhastha-bodhisattva and propagation(布敎) and searched a method to apply Gṛhastha-bodhisattva idea of Vimalakīrti-nirdeśa-sūtra to modern society. Then, this research considered a method for propagation of Gṛhastha-bodhisattva through Vimalakīrti-nirdeśa-sūtra.
The ideal world that Buddhism aims for is clearly revealed in Vimalakīrti-nirdeśa-sūtra, as Pure-land that completed Buddha-field(佛國土). Pure-land is a place where 8 difficulties are overcome and 10 virtues are conducted based on bodhicitta(菩提心), six pāramitā(六波羅蜜), apramāṇa(四無量心), saṃgrahavastu(四攝法), upāya(方便), thirty-seven paths to enlightenment(三十七助道品), and pariṇāmanācitta(回向心) out of upright mind and deep heart. Since Pure-land is originally pure and invisible to the ordinary people, it is preached that people should regain pure mind, and to do this, six pāramitā practice should be performed, the practical cultivation of Mahayana. To realize such ideal world, individual practice and cultivation is necessary, and people should complete themselves through such practical cultivation and return themselves to the society.
Ethical view of Vimalakīrti-nirdeśa-sūtra is based on śūnyatā thought, which preaches that there’s no ultimate differentiation, that is, discrimination. This coincides with the basic values of Buddhism, created with nidāna-assemblage(因緣和合), insisting on management of independent life by realizing the reality. Accordingly, differentiation is improper, and ethical life should be created upon the accurate cognition of pratītya samutpāda and view of Four noble thruth.
To create such ideal world, propagation should be performed, and Vimalakīrti-nirdeśa-sūtra emphasizes the necessity of popular propagation through Bosalhaeng of vimalakīrti and propagation method. Particularly, vimalakīrti preaches through the method of disease, insisting that they should refuse dichotomous thinking through seated meditation with Buddha’s 10 disciples, Buddhist sermon, begging, food, Buddha’s teaching, divine eye(天眼), śīla, leaving home and Buddha’s body. Also, it was determined that they could be respected by preparing dignified mien(威儀), enhancing belief of believers at home.
Lastly, this research investigated the method to utilize propagation method of vimalakīrti for the propagation of the people of modern society. Propagation of vimalakīrti doesn’t put a limit to place and target. Therefore, the researcher suggested following three ideas for effective propagation of believers at home based on the propagation method of vimalakīrti.
First, development of programs suitable for the target people by classifying the targets based on the life cycle and desire, second, propagation not limited to place, third, Buddhist monks’ active participation and establishment of propagation plan mainly with religious order and the parish headquarter. Such methods were suggested based on long-term discrimination to cultivate Buddhist believers by establishing propagation plan suitable for their situation and time through searching the method proper for the desire of modern people.
Vimalakīrti-nirdeśa-sūtra greatly influenced East Asian Buddhist cultural area. Particularly, since Gṛhastha-bodhisattva are established, they provide the ideological frame for reinforcement of royal authority, and became the basis of minister-party(居士林) activity of China as the mental base of formation of idea of minister. This way, Vimalakīrti-nirdeśa-sūtra was transmitted to China and greatly influenced Buddhism of Korea ‧ China ‧ Japan after translation into Korean. Not only the footnote books of scholar monks of each country but also the powerful people’s footnote books display huge influence of Vimalakīrti-nirdeśa-sūtra on the development process of Buddhism of the above three nations.
Vimalakīrti is the believer at home, not those who left home. Also, He is bodhisattva who achieved enlightenment. Vimalakīrti-nirdeśa-sūtra is clearly determines that he was a believer at home, and suggested that his life was equal to other general believers at home. Also, according to the expression of ｢Buldopum(佛道品)｣, to take wisdom as mother, expedient as father, delight of law as wife, mercy as daughter, and faithfulness as son, it is clearly confirmed that vimalakīrti lived a worldly life as a believer at home. Also, nevertheless their worldly life, they were respected by the people and received offering by keeping religious precepts and acting rightly. The researcher considers such aspects were the cause of people’s love for Vimalakīrti-nirdeśa-sūtra.