『법화경』 해석에 있어서 몇 가지 문제|RISS 상세보기

다국어 초록 (Multilingual Abstract)

Lotus Sutra (Saddharma-pundar？ka-s？tra) is one of the much translated Sutras. But it has been having the meaning uncleared or translated with no hard ground. Of them, I"d like to narrow down the four terms such as ren-fei-ren(人非人), gong-dian(宮殿), xue-wu-xue(學無學), fei-you-xiang-fei-wu-xiang(非有想非無想) which has been differently translated among Korean versions.<BR> To assert the meaning of them above, I tried to make comparison of Miao-fa-lian-hua-jing(妙法蓮華經) translated by Kum？raj？va, Zheng-fa-lian-hua-jing(政法華經) translated by Dharmaraksa, and sanskrit-version of Lotus Sutra. And the commentaries of Zhiyi(智頭), Jizang(吉藏), Kuiji(窺基), Jiehuan(戒環) and Myo-beop-yeon-hwa-gyeong-en-hae(妙法蓮華經諺解) worked at gan-gyeong-do-gam(刊經都監) in king Sejo(世祖) of Joseon(朝鮮) period are refered as well. So I can reach the conclusion as follow.<BR> First, the term of ren-fei-ren(人非人) classified in the end of the eight classes of supernatural beings(八部衆) is not translated for the object to be called just as, "man and non-man" or "a being resembling but not a human" but the closing words of the eight classes of supernatural beings as "etc". Second, gong-dian(宮殿) carried by Heavenly beings is understood not as the "vehicle" but "palace". Third, in case of xue-wu-xue(學無學), though translating "the man who study A？aiiksa(無學)" it is much reasonable to understand "？aiksa(有學) and A？aiiksa". And the last, fei-you-xiang-fei-wu-xiang(非有想非無想) is verified "the beings with neither thinking nor not-thinking", far from the two objects of one who has "not-thinking" and who has "thinking."

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