密敎 五佛의 成立에 관한 硏究

다국어 초록 (Multilingual Abstract)

The curiocity about Pañca Buddha of Nepal led me to research about Pañca Buddha from early buddhism passing through Mahāyāna Buddhism to later Vajrayana Buddhism. The outcome of my research are as follow:
Prior to Mahāyāna Buddhism i.e in Early Buddhism understanding of Buddha was limited to Buddha and Arahat. In the early Budhist Sūtra it seems there was no such differences between Buddha as arahat and deciple as arahat. But as time passed after Buddha endowed with Tathagatadaśaguṇa, superiority of Buddha got higher attention. Though still there was not any special concept about Buddha. Further in the conception of Buddha changed as Buddhist history reached Eighteen School Period. In Eighteen School period concept about Buddha divided in to two ,one is Śākyamuni Buddha himself which they called Rupa Kāya and another one is personification of his Dharma which they called it Dharma-Kāya. Here the differences arose between the major schools like Sarvāstivāda and Mādhyamika taking these two Kāya. Sarvāstivāda conveived rupakāya as that of a human being and dharmakāya as the collection dharmakāya while Mādhyamika conceived rupakāya as bodies, gross and subtle meant for beings in general and Dharmakāya in two sence one which makes a being a Buddha and next the metaphysical principle underlying the universe-the reality(Tathatā). In according to this it can be said that the differences arose between Sarvāstivāda and Madyamika about concept of Buddha kāya is the starting point or base of the stream of formation process of the Pañca Buddha and Pañca Jñāna which infact is main subject of this thesis.
After Madhyamika school developed in to Mahāyāna the supernatural Buddha Kāyik concept of it slowly shows development In Mahāyana Buddhism, aspects of looking buddha further developed which led to develop one more kāya to Two kāya consiquently end up making Trikāya. The Yogācāra Schools of Mahāyana Buddhism distinguished the gross Rūpakāya from the subtle Rūpakāya, naming the former Rūpa Kāya and the later Saṃbhoga-kāya. The Laṇkāvatāra, representing the earliest stage of Yogācāra, conceives the Sambhoga-Kāya as Niṣyanda-buddha. Sutralaṇkāra uses the term Saṃbhogakāya for Niṣyanda Buddha and Svābhaivika Kāya for Dharmakāya. In Abhisamayālaṇkārakārikā and the recast version of the Pañcaviṃśati-sāhasrikā Prajñāpāramitā, Saṃbhogakāya denotes the subtle body which the Buddhas adopted for preaching the doctrines to Bodhisattvas, and Dharmakāya the body purified by the practice of the Bodhipakṣika and other dharmas, which constitute a Buddha. For the metaphysical Dharmakāya these texts use the term Svabhāva or Svābhāvika-kāya. The Vijñāptimatratāsiddhi retains the conception of the Kārikā but adopts a new term Svasambhogakāya to denote the Dharmakāya of the Kārikā and distinguishes the Sambhogakāya by naming it Parasaṃbhogakāya. Like wise different scholars of Yogācāra School develop and interpretet kāyik concept in their own way which gave deep influence in the expansion of Pañca Buddha and Pañca Jñāna Ideology based on Vairocana Buddha of Vajrayāna Buddhism.
The Four Buddha Ideology that began from Subarṇaprabhāsa Sūtra and mentioned in all sūtras related with Vajrayāna Buddhism ultimately formed Five Buddha(Pañca Buddha) in Bodhiruci‘s Amoghapāśakalparāja Sūtra. Although Amoghapāśakalparāja Sūtra was said to be written after Mahāvairocana Sūtra and Vajraśekhara Sūtra, but it is clear that four buddha were substituted by Pañca Buddha. at the time of completion of both Vajrayāna Mahāvairocana Sūtra and Vajraśekhara Sūtra.
All Dharma kāya inside Vajrayāna Buddhism systematically unified with the formation of Pañca Buddha and four types of Dharmakāya.This is Vajrayāna Buddhism accepting theoritical explaination of Yogācāra for tranformation of vijñāna in to jñāna and sarvadharmaniḥsvabhāvaśunyatā of Madhyamika Doctrine. Vajrayāna Buddhism accept it just as to mention vajrayanic way of process of special, symbolic and mysterious practice in which practitioner's practicing power for the shake of sentient beings through compassion unify with Buddha's internal power but not the inheritate of whole Yogācāra doctrine.
And in Yogācāra Ideology, when practitioner accomplished Four Jñāna through transformation process of Vijñāna in to Jñāna, then through those Four Jñāna he will realize the attainment of Four Buddha's nature. This trace out the relation between the Buddha and speciality of Four Jñāna. And the development of Yogācāra Ideology led to describe 9th consciousness. In the process of purification of 9th consciousness, other doctrine of Suviśuddhadharma dhātu jñāna doctrine evolved. This Fifth Jñāna completed Pañca Jñāna and whose doctrine later developed as Pañca Buddha. However Pañca Jñāna of Vajrayāna buddhism had relationship not with transformation of pañca vijñāna in to jñāna of Yogācāra but with Buddha's wisdom or with wisdom of Buddha nature.
The outcome of research made on symbolic meaning of each Buddha of Pañca Buddha was that those Pañca Buddha were not alike Śākyamuni Buddha who was born as human being and ultimately attained Buddhahood through practice of meditation but Pañca Buddha are just the reality of universe, symbol of Saṃyaksoṃbodhittva, Bodhisattvācarya and Nirvāna. All Buddhas are Dharmakāya, Jñāna Kāya and Mahāyāna's Upāya Kauśalya. And Vairocana in middle and other four buddhas are as icon of Buddha that outflowing his perfection in four different direction.
The harmonious form of these five buddha is Maṇḍala. Garbhadhātu maṇḍala is mahāmaṇḍala which is born from compassionate womb of Mahāvairocana Buddha. It expresses the enligtenment world of Mahāvairocana Buddha mean time it is for to save and give comfort to many sentient beings of future. Vairocana Buddha, upon being exhorted by all Buddha Bodhisattvas, deepening himself in Vajrādhisṭḥāna produced by samadhi of Sarvārthasiddhi Bodhisattva Mahāsattva delivered the Vajradhātu Maṇḍala. Vajradhātu Maṇḍala is the pictorial inter-relationship expression of great assembly of Buddha Bodhisattvas, Kings etc. centering Vairocana Buddha. Maṇḍala based on Guhyasamāja Tantra express harmonious form of Pañca Buddha as step of practice for to embody Bodhicitta. To attain Vairocana's realm different types of Yoga carya is to be practiced. As a form of visualization, Mahāvairocana Buddha expressed in maṇḍala represents universe itself. Pañca Buddha of Nepal can be found in various ritual practice like Abhiṣek rituals etc of Nepalese Buddhism. In the ten ritual practiced in various occasion of Nepal there is a importance of using symbols of Pañca buddha. It was found to objective of using of those symbols of Pañca Buddha in rituals was to awaken the knowledge of five buddhas through those rituals.
The main objective of Vajrayāna Buddhism is to acomphlish Mahājñāna and to uncover Pañca buddha nature and to check ownself to be master of buddhahood. In the Bodhisattvayāna of Mahāyāna buddhism, the main objective of Bodhisattva is to uncover Buddha nature through transformation of vijñāna in to jñāna. But in the Vajrayāna Buddhism, the main objective of Bodhisattva is to uncover Pañca Buddha Nature endowed in Vajracitta of Bodhicitta.
At last I can able to find that Pañca Buddha is the ideological aspect that continued from Early buddhism period to Vajrayāna Buddhism, and still in present times also through Nepal Buddhism it is giving perfect idea and expedient for practice.

국문 초록 (Abstract)

본 논문의 주제인 五智와 五佛에 대한 佛身觀의 전개와 흐름은 상좌부 및 大衆部의 二身說에서부터 출발점을 형성할 수 있다고 보아진다. 大衆部계통의 超人間的이고 理想主義的인 佛陀觀은 후세 大乘佛敎에 받아들여져서 佛敎經典의 成立과 함께 교리적인 발전에 따라 法身과 色身으로서 부처를 바라보는 二身說에서 報身을 추가하여 三身으로 발전하는 증가의 모습을 확인할 수 있었고 미륵보살에 의한 유가행파의 창시 이후로는 世親의 「成唯識論」 등에서 佛身을 自性身·受用身·變化身의 3身으로 나누고 唯識의 입장에서 이를 해석하여 실천체계에까지 연결시켰으며, 이들의 사상은 密敎의 毘盧遮那佛을 중심으로 하는 五佛·五智思想의 전개에도 깊은 영향을 주고 있다.
密敎에는 五佛의 成立과 함께 四種法身說이 정립되어 密敎 내의 모든 법신을 체계적으로 통일하였다. 이것은 轉識得智에 의한 唯識의 敎學이나 一切無自性의 空을 설하는 中觀思想을 密敎가 受容하고 있지만 그대로 繼承한 것이 아님을 알 수 있다. 密敎의 五智는 唯識의 轉識得智에 의한 智가 아닌 本來佛의 智를 말하는 如來藏이나 佛性의 智와 관련이 있다.
이들 五佛이 의미하는 상징성을 확인해 본 결과, 毘盧遮那佛, 阿閦佛, 寶生佛, 阿彌陀佛 그리고 不空成就佛의 다섯 佛은 인간으로 태어나 修行해서 부처가 된 것이 아니며 오직 우주의 진리, 正遍知性, 菩薩行 그리고 열반의 상징일 뿐이다. 이들이 조화를 이룬 모습이 바로 曼茶羅이다. 胎藏曼茶羅는 大日如來의 대비태장에서 생하는 大曼茶羅王으로서 大日如來의 정각의 세계를 표현함과 同時에, 未來世의 많은 衆生을 구호하고 안락하게 하기 위한 것이다. 金剛界曼茶羅는 毘盧遮那如來를 중심으로 모인 佛菩薩과 명왕, 천 등의 相互關係를 ‘金剛界’라는 도회 曼茶羅로 나타낸 것이다. 祕密集會曼茶羅는 五佛의 조화를 통해 菩提心의 구현을 위한 수행의 단계를 曼茶羅로 표현한 것이다. 五佛은 初期佛敎시대부터 후기 密敎까지 줄기차게 이어진 사상적 체계라 할 수 있으며, 現時代에도 네팔의 佛敎를 통해서 修行者들에게 완벽한 수행의 이념과 방편을 제공함을 확인할 수 있었다.

목차 (Table of Contents)

• 들어가는 글 = 1
• Ⅰ. 密敎 五佛의 時代的 成立 背景 = 3
• 1. 大乘佛敎 以前의 二身說 = 3
• 1) 佛陀와 阿羅漢 = 3
• 2) 上座部의 二身說 = 7
• 3) 大衆部의 二身說 = 11
• 2. 大乘佛敎의 三身說 = 15
• 1) 二身說과 三身說 = 15
• 2) 唯識(Yoga￣ca￣ra)의 三身說 = 18
• 3. 四佛과 五佛 = 27
• 1) 初期密敎經軌의 四佛說 = 27
• 2) 五佛을 설한 經典群 = 29
• Ⅱ. 密敎 五佛의 敎學的 成立 背景 = 37
• 1. 四種法身說과 毘盧遮那佛 = 37
• 1) 四種法身說 = 37
• 2) 毘盧遮那佛의 佛格 = 43
• 2. 五佛과 五智 = 46
• 1) 唯識四智와 法界體性智 = 46
• 2) 五智를 설한 經典群 = 49
• Ⅲ. 五佛 各尊의 淵源과 그 特性 = 56
• 1. 五佛 各尊의 淵源 = 56
• 1) 毘盧遮那佛 = 57
• 2) 阿閦佛 = 60
• 3) 寶生佛 = 61
• 4) 阿彌陀佛 = 62
• 5) 不空成就佛 = 63
• 2. 曼茶羅와 五佛 = 65
• 1) 胎藏曼茶羅의 五佛 = 65
• 2) 金剛界曼茶羅의 五佛 = 71
• 3) 「密集會딴트라」의 五佛 = 73
• 4) 네팔의 五佛 = 80
• 나가는 글 = 85
• 參考文獻 = 88
• Abstract = 93