- 영문명
- Nāgārjuna's theory of dhyāNa
- 발행기관
- 불교학연구회
- 저자명
- 이현옥(Lee Hyun Ok)
- 간행물 정보
- 『불교학연구』제5호, 279~305쪽, 전체 27쪽
- 주제분류
- 인문학 > 불교학
- 파일형태
- 발행일자
- 2002.12.01
국문 초록
영문 초록
N？g？rjuna(A.D. 150-250) used mostly the system and terminologies of the meditation(dhy？na, 禪定) which were formed in the H？nay？na Buddhism, but its concept merely was characterized differently by the dhy？na of Mah？y？na Buddhism.
As defined by the Buddhist Saint N？g？rjuna, the dhy？na-p？ramit？ is in principle interpreted in four stages of meditations(catv？ri-dhy？n？ni, 四禪), but dhy？na-p？ramit？(禪定波羅蜜多) does not mean the only catv？ri-dhy？n？ni. Because the concept combined by all dhy？na is dhy？na-p？ramit？, In the stage of catv？ri-dhy？n？ni, a mind of carnal desires is removed by samatha(止, "a single-pointed mediation") and simultaneously observing accurately the mind is operated through the wisdom(praj？？, 般若).
Therefore, if anyone defines the meaning of dhy？na-p？ramit？ as limitedly just only a process stage of practice which the mind of restless carnal desires is removed through the samatha(止), such a prejudiced point of view will have to be rectified since a genuine perception of the meaning about the dhy？na-p？ramit？ is not caught up.
Therefore, dhy？na-p？ramit？ is not an ascetic exercise or not a process in which the dhy？na is realized, but its means a status in which the dhy？na has been realized entirely by the praj？？-p？ramit？(般若波羅蜜多). And also dhy？na-p？ramit？ is an ascetic exercise in which has been realized in the organic relationship and the help along with the other means of transcendence like d？na-p？ramit？(布施波羅蜜多, alms), ？ila-pr？mit？(持戒波羅蜜多, discipline), k？？nti-p？ramit？(忍辱波羅蜜多, forbearance), v？rya-p？ramit？(精進波羅蜜多, exertion) by perceiving the mind with praj？？-p？ramit？.
N？g？rjuna accepted the way of practice formally, but is looking essentially for the other points apart from this. In consequence, the status in which the dhy？na and the praj？？ have been in perfect harmony realized by the Middle Way(中道, madhyam？) is called as the dhy？na-p？ramit？. On the other hand, the status in which the dhy？na and the praj？？(wisdom) are not in perfect harmony is called as just the dhy？na, After all, his view of dhy？na is characterized to give priority on the revelation of praj？？(wisdom) rather than removal of carnal desires.
As defined by the Buddhist Saint N？g？rjuna, the dhy？na-p？ramit？ is in principle interpreted in four stages of meditations(catv？ri-dhy？n？ni, 四禪), but dhy？na-p？ramit？(禪定波羅蜜多) does not mean the only catv？ri-dhy？n？ni. Because the concept combined by all dhy？na is dhy？na-p？ramit？, In the stage of catv？ri-dhy？n？ni, a mind of carnal desires is removed by samatha(止, "a single-pointed mediation") and simultaneously observing accurately the mind is operated through the wisdom(praj？？, 般若).
Therefore, if anyone defines the meaning of dhy？na-p？ramit？ as limitedly just only a process stage of practice which the mind of restless carnal desires is removed through the samatha(止), such a prejudiced point of view will have to be rectified since a genuine perception of the meaning about the dhy？na-p？ramit？ is not caught up.
Therefore, dhy？na-p？ramit？ is not an ascetic exercise or not a process in which the dhy？na is realized, but its means a status in which the dhy？na has been realized entirely by the praj？？-p？ramit？(般若波羅蜜多). And also dhy？na-p？ramit？ is an ascetic exercise in which has been realized in the organic relationship and the help along with the other means of transcendence like d？na-p？ramit？(布施波羅蜜多, alms), ？ila-pr？mit？(持戒波羅蜜多, discipline), k？？nti-p？ramit？(忍辱波羅蜜多, forbearance), v？rya-p？ramit？(精進波羅蜜多, exertion) by perceiving the mind with praj？？-p？ramit？.
N？g？rjuna accepted the way of practice formally, but is looking essentially for the other points apart from this. In consequence, the status in which the dhy？na and the praj？？ have been in perfect harmony realized by the Middle Way(中道, madhyam？) is called as the dhy？na-p？ramit？. On the other hand, the status in which the dhy？na and the praj？？(wisdom) are not in perfect harmony is called as just the dhy？na, After all, his view of dhy？na is characterized to give priority on the revelation of praj？？(wisdom) rather than removal of carnal desires.
목차
Ⅰ. 들어가는 말
Ⅱ. 용수에서 禪定의 개념
Ⅲ. 龍樹 禪定觀의 특징
Ⅳ. 나가는 말
English Summary
Ⅱ. 용수에서 禪定의 개념
Ⅲ. 龍樹 禪定觀의 특징
Ⅳ. 나가는 말
English Summary
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