인도 대승불교의 기원과 전개에 관한 연구 = (A) Study on the Origin and development of Indian Mahayana Buddhism
저자
발행사항
서울 : 동국대학교 대학원, 1999
학위논문사항
학위논문(석사)-- 동국대학교 대학원: 불교학전공 2000. 2
발행연도
1999
작성언어
한국어
주제어
KDC
220.915 판사항(4)
발행국(도시)
서울
형태사항
ⅱ, 88p. : 삽도 ; 26cm.
일반주기명
참고문헌: p. 79-82
소장기관
Korea, Japan and China are the countries where "Maha ̄ ya ̄na Buddhism" has been widespread all around and the study on "Maha ̄ya ̄na Buddhism" has been completed to some extent i n these countries. On the other hand, it can be considered that the interest in study on "Maha ̄ya ̄na Buddhism" are so poor an d incomplete in the countries such as Sri Lanka, Thailand and Miyanma, which fall under the circle of the so-called "Therava ̄da Bddhism"
Acording to the studies on Maha ̄ya ̄na Buddhism by the southern scholars, it is presumed that the origin and development of Indian Maha ̄ya ̄na Buddhism can be traced up to around the 2nd century A.D. However, according to the studies by the other scholars, it has been known that the starting point of the origin of Indian Maha ̄ya ̄na Buddhism is traced from before the 2nd century B.C.
Now, let's make a detailed study with the subject "The origin and Development of Indian Maha ̄ya ̄na Buddhim" to look into how this Maha ̄ya ̄na Buddhism came into being and has been developed by whom, in what kind of situation and environment and examine the leaders of Maha ̄ya ̄na Buddhism in detail:
There has not yet been a theory established by a study on what is the origin of Maha ̄ya ̄na Buddhism. Besides, Maha ̄ya ̄na Buddhism has never quickly risen and developed for a particular period. It shoulld be considered that, as various movements have been developed and then mingled together here and there for a long period of time they have been gradually settled down into Maha ̄ya ̄na Buddhism. However, the important thing is the point that they were the movements by those who wanted to return to Buddha's basic spirit and standpoint forgotten for the period of "Sect Buddhism".
In this study, the origin of this Maha ̄ya ̄na Buddhism has been examined from three standpoints as follows:
The first standpoint is that Maha ̄ya ̄na Buddhism has developed or jumped from "Maha ̄ Sa ̄nghika" of Sect Buddhism: namely, the sects of "Maha Sanghika" became Maha ̄ya ̄na Buddhists later, which contains a question. Many terms used in the Sect Buddhism has been frequently found in "Maha ̄ya ̄na Buddhism". However, Maha ̄ya ̄na Buddhism has only used the Sect Buddhist terms in order to contain the new thought in it and it is not appropriate to find that Maha ̄ya ̄na Buddhism has developed directly from the Maha ̄ Sa ̄nghika Sect Buddhism.
The second is that the "Literature of Buddhist Scriptures" can be considered. The Literature of Buddhist Scriptures has gradually developed into the Sect Buddhism since the early Buddism and it has also eventually developed the literature called "Paritta"(Su ̄tra) Chanting beyond itself; There are various kinds of the "Upama" works and a narrative
called "Abhida ̄na" and the excellent literary works by As ̄hvaghosa appeared around the 2nd century A.D. Besides, the presence of the grounding of the Bodisattva thought as the pivotal ideology of Maha ̄ya ̄na Buddhism in the Literature of Buddhist Scriptures on Maha ̄ya ̄na Buddhism should not be overlooked.
The third is the view that Maha ̄ya ̄na Buddhism originated from "Stu ̄pa Faith"(the faith in Stu ̄pa). Stu ̄pas were the pagodas in which the relics of Buddha and Buddhists were laid originally and they have increased in number and enlarged in scale gradually with the lapse of time as well. These stu ̄pas were operated and managed by the Buddhist Laity devotees at the beginning and, later, the professional stu ̄pa-keepers appeared. It has been said that Maha ̄ya ̄na Buddhism has been developed by these people called "Preachers of the Doctrine"(Dharma Ba ̄naka) as the central figures.
The major characteristics of Maha ̄ya ̄na Buddhism are shown in the differences of traditional understanding of the Laity people in the early(primary) Buddhism, in which these people are to pursue "Nirva ̄n.a" only through the life of Buddhist discipline and the professional self-discipline and, in Buddhism marking "Arhtship" as its goal, only the Buddhist monks (Bikkhu) can do so,. while the Buddhist Laity devotees could hardly give even an imitation of such a thing and should not labour (work) and finger any kind of money and, besides, marriage comes under a commandment. However, all people can not be Buddhist monks in reality and, even though it is so, the Buddhist Laity devotees should not be excluded from Buddha's teachings and they should not remain as the exceptional ones as well.
The early Buddhism, made "Arhatship" as its highest stage but, in the times of Maha ̄ya ̄na Buddhism, the "Bodhisattvas" occupied the highest stage of Buddhism and were the figures who educated all living beings and taught them the norble path (A ̄rya Ma ̄rga) free themselves from their personal life.
It is presumed that this word "Bodhisattva" came into being after 2nd century B.C. This is widely used in the "Literature of Buddhist Scriptures" but it was also widely examined that, in addition, it is frequently found in the "Pali Five Nikaya Texts" as well. And, it is used in "Diga Nika ̄ya", "Samyukta Nika ̄ya" and "Anguttara Nika ̄ya" Texts.
Maha ̄ya ̄na Buddhism has developed from the movement of Laity Buddhists, but it appears that the Bodhisattvas might have been irrespective of Laity people and Monks at the early stage. The fact that the Bodhisattvas of Maha ̄ya ̄na Buddism at the early stage were "Laity people " in a broad sense means that the ordain Bodhisattvas were not the Bikkhu monks who under went the "High Ordination Discipline" (Upasampada ̄ Sila). A Bikkhu who underwent the High Ordination Discipline (Upasampada ̄ Sila)become a member of the "Bhikkhu" Family.
The ideology of Bodhisattva in Maha ̄ya ̄na Buddhism means that anybody can be a Buddha and become a Bodhisattva when he displays the "Bodhi-Citta". As the meaning of Bodhisattva was extended to "Ordinary Bodhisattva", the ordinary people can be the subject of self-discipline diferently from the Laity people who have stayed at the position of devotees in the early Buddhism and have come to stand at the position actively leading and guiding the ordinary people. Therefore, the concept of Bodhisattva exceeds that of Laity Buddhist Devotees in the early buddhism. In the early Buddhism, there was a negative stand viewpoint but Maha ̄ya ̄na Buddhism consisting of the Laity people, as the central figures, who keep only the "Five Precepts" (Panca S´i ̄la), can propagate Buddha's Teachings in good order or not, but it is regarded that this viewpoint results from the insufficiency of correct understanding and study on Maha ̄ya ̄na Buddhism, because the Laity people and Monks lived together as the Bodhisattvas in Maha ̄ya ̄na Buddhism and they kept only "Panca S´i ̄la" and "As.t.a S´i ̄la" at the beginning and , later, they established "Ten precepts"(Das´a S´i ̄la) and the "Bodhisattva Discipline", which can be found in the Text " S´hiks.ha ̄-Samuccaya" accepted and prepared in accordance with the Maha ̄ Sa ̄nghika and Therava ̄da Families. Judging from such viewpoint as above, it can be found that the precepts such as the Therava ̄da was formulated in Maha ̄ya ̄na Buddhism as well.
In the standpoint of the Southern Buddhist scholars, it i s considered that the origin and development of Maha ̄ya ̄na Bud dhism started from about the 2nd century A.D. but Nalinaksa Dutt maintains that the perfect start of origin and development of Maha ̄ya ̄na Buddhism was made from the 2nd century B.C.,s o it can be regarded that the 2nd century is not the starting p oint of the origin and development of Maha ̄ya ̄na Buddhism but the period that Maha ̄ya ̄na Buddhism prospered. Most of major scriptures of Maha ̄ya ̄na Buddhism were completely formulated after the 2nd century A.D. but it can be found that the "A ̄rya -As.t.asa ̄hasrika ̄prajn~a ̄pa ̄ramita ̄-Su ̄tra" was formulated in the 1st century A.D. Therefore, the Ideology of "S´u ̄nyata ̄" as the pivotal ideology of Maha ̄ya ̄na Buddhism examined and its difference from that of the early Buddhism was studied in this thesis. As the Ideology of S˙u ̄nyata ̄ also includes the Ideology of "A ̄na ̄tma" it is not a new ideology formulated instead of the Ideology of Ana ̄tma but it can be considered as a concept which more expanded Buddha's Teachings from the "A ̄tma S´u ̄nyata ̄" to the "Dharma S´u ̄nyata ̄". Even though this study can not be regarded as a perfect understanding about the ideology of "Orgin and Development of Maha ̄ya ̄na Buddhism", it is considered that this study on Maha ̄ya ̄na Buddhism, can make a new viewpoint of Maha ̄ya ̄na Buddhism and it is desirable that this study can become a grounding in study on Maha ̄ya ̄na Buddhism.
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