『화엄경』 「초발심공덕품」에 담긴 마음교육 = Citta Education Contained in 『Avatamsaka Sūtra』 「Chobalsim Gongdeok pum」

다국어 초록 (Multilingual Abstract)

This study is a paper that examines “citta education contained in the Avatamsaka Sutra 「Chobalsim Gongdeok pum」”. The conclusions analyzed in this article are roughly as follows.
First, in early ārșa(經典), citta is defined as ‘contemplating and knowing an object through sense place,’ and citta(心) is explained as a synonym for citta(心)·mano(意)․viññāṇa(識). Second, in the expression of citta(心), ‘citta(心)’ is mainly used in the broadest sense against the body, and it is confirmed that it is expressed in the form of ‘samādhi’, ‘ālaya-vijñāna’, and ‘Ilche Yusimjo(一切唯心造)’, which deviate from Delivered Thought. Third, it can be seen that the characteristic of citta(心) is an unbroken relationship of pratītyasamutpāda(緣起) in which cause and effect continue one after another due to the occurrence of conditions in which citta is Charna saeng(刹那生)․Charna myeol(刹那滅). Third, Chobalsim means producing Bodhi Citta for the first time, and in this pum, it is emphasized that the Gongdeok of prajñā, which is equivalent to Bodhisattva's action (Bodhi Citta) and dharma, where the big mind arose for the first time, contains infinite merit. Fifth, the core educational idea implied in this pum lies in ‘endless Balsim[發心]’, and it is premised on the fact that Balsim[發心] is not limited to one time, but must be Balsim[發心] endlessly. Here, Balsim[發心] means always fighting with Kleśa[煩惱] hidden within oneself and moving forward samyag-vyāyāma[精進] without retreating. And in 「Chobalsim Gongdeok pum」, the analysis of Chobalsim Gongdeok is explained using 11 metaphors. The core is endless Chobalsim, and the universal law we live by is Arising, abiding, dissolution and then to emptiness, which is the truth of the natural. It is necessary to comply with the dharma-chig[法則] of pratītyasamutpāda[緣起], which is the cycle of the universe[Seongju Goegong成住壞空] and The four phases of form: Coming into existence, abiding, changing, and then extinction[Saengjuimyeol 生住異滅]. Sixth, the modern way to use Chobalsim[初發心] is to understand and know the aspects of Karma[業] and Kleśa[煩惱] that each person has, and to always practice ten good deeds. In particular, the 20 teachings that Beophye-Bodhisattva[法慧菩薩] preached to the King Jeseok cheon[帝釋天] are very useful teachings for us modern people today. If we utilize this education effectively in our lives, our citta[心] will naturally be able to stay in a peaceful state of freedom. Lastly, the direction of Citta education that we must have in the 21st century is that we must always think of others first and develop Citta to benefit others. Because the way to get rid of all the dukkha of sattvas starts only from generating Bodhi Citta.
The core of what Beophye-Bodhisattva[法慧菩薩] has preached through various parables in this pum so far is Chobalsim[初發心], which Chobalsim[初發心] means Bodhisattva-Citta[菩薩心], and Bodhisattva-Citta[菩薩心] is Bodhi Citta[菩提心], which is the buddhatva[佛性] that sarva[一切] all sattva‘s[衆生] have. For this reason, the scriptures teach, ‘Chobalsimsi Byeonjeonggak[初發心是便正覺]: The moment of incipient earnest aspiration for enlightenment itself is the true awakening.’ Therefore, if Chobalsim, which has infinite Gongneung[功能], can be applied to our lives today, it is clear that it can be the best guide.