금강경에 나타난 심성 함양: 메타프락시스적 관점|RISS 상세보기

다국어 초록 (Multilingual Abstract)

The aim of this thesis is to explain that the questions and answers between Buddha and Subhūti are activities for cultivation of mind. A disciplinant of Mahayanist Buddhism practises 'the wisdom which has gone beyond'(prajñā-pāramitā), in order to be reborn as an ideal person called 'Bodhisatta'. 'The wisdom which has gone beyond' makes the truth of Mind, or Suchness as the object of immediate self-discipline, and the questions and answers between Buddha and Subhūti are its typical examples. Buddha and Subhūti treat the principles of operating 'the mind of the highest and best realization' as the main topic, so when the disciplinant achieves the mind, then he can become the real Bodhisatta. The process of cultivating the mind consists of the special questions and answers between Buddha and Subhūti, and the special practical efforts according to this process. Self-denial of Tathāgata and World-denial of Bodhisatta can be grasped from Buddha's and the disciplinant's perspective, respectively.
Buddha manifests out and out the truth of Self-denial for communicating the Mind. He claims to overcome the perception of a self and the view of a self through 'Self-denial of Tathāgata'. As long as the disciplinant accepts his self as the substance, he can not operate 'the mind of the highest and best realization'. In Buddhist doctrine, self as the substance is not real as it is, but wrong-formed due to ignorance, in other word, only the products formed from the attachment to the physical and mental elements. With the logic of ‘A is not A', Buddha leads to self-denial of the disciplinant by denying not only himself, his own existence but his own preaching. Finally Buddha leads the disciplinant to have insights into not only himself but all existing phenomena through the nature of 'the dependent arising'(pratītya-sammutpāda)
Buddha also emphasizes that the Bodhisatta should produce a thought without attachment by operating 'the mind of the highest and best realization'. He asks Subhūti not to attach to six objects of material form, sounds, smells, tastes, touchables, mind-objects, and their six sense organs of eyes, ears, noses, tongues and bodies. In Buddhist doctrine, the world is understood as 12 āyatana combined with six objects and six sense organs. Therefore, if the disciplinant should produce a thought without attachment, he is to be true as he is through World-denial. As the world is formed of six sense organs, so the World-denial of Bodhisatta, an ideal disciplinant, can be also denial of physical existence, Self-denial.
In light of the conceptual model of two-fold structure of the mind and the world, the mind achieved by the disciplinant should be regarded not the lower layer(the mind as phenomena), but the upper metaphysical layer(mind as Suchness). Buddha leads the disciplinant to initiate into the metaphysical world(Reality) by denying his existence itself revealed on the empirical world(Phenomenal world), and to achieve Suchness which is 'the standard before representation'. Then the disciplinant studies 'upāya', representation of Suchness such as questions and answers between Buddha and Subhūti(or prajñā-pāramitā) without stopping, and in the changing mind in the middle of the changing world, he is to recover his mind as 'true as it is'. In other word, the life of the disciplinant can be regarded as the process for cultivation of Mind, which establishes the mind of 'the standard before representation'.
As we have seen, the disciplinant, on the one hand, totally relies on the teachings of Buddha, and, on the other hand, completes the self-education of cultivating the mind entirely based on his practical efforts. Thus, the disciplinant who is on the way of Bodhisattva becomes a living upāya, and lives as Suchness. In short, the process of cultivating the mind evinced by the disciplinant of Mahāyāna Buddhism can be said to be a process of honest and significant understanding of the value of self-existence as 'true as it is.' Finally, this thesis emphasizes that the questions and answers of Buddha and Subhūti are truth itself about mind as they are, and explains that subject matter education is the very activities for cultivating the mind. Like the Text(preaches of Buddha), subject matters(ie. theoretical knowledge) are the means which embody the mind, thus studying subject matters can be said to be activities for cultivating the mind by means of knowledge which represents the mind.

번역하기