- 영문명
- Nirodhasamāpatti and the two nirvāṇa theory
- 발행기관
- 불교학연구회
- 저자명
- 황순일(Hwang Soon-Il)
- 간행물 정보
- 『불교학연구』제11호, 345~363쪽, 전체 19쪽
- 주제분류
- 인문학 > 불교학
- 파일형태
- 발행일자
- 2005.08.01
국문 초록
영문 초록
Nirodhasam？patti has been regarded as the highest in the Buddhist meditative practice known as the nine successive mental abodes(nav？nup？rvavih？ra) consisting of the four ecstasies(dhy？na) of the world of subtle form, the four attainments(sam？patti) of the formless world and the attainment of the cessation of conceptualisation and feeling(sa？j？？vedayitanirodha). Despite its clear difference in definition, it sometimes equated with nirv？？a which is the highest goal of all Buddhists. In fact it even regarded as a temporal experience of nirv？？a without a remainder of clinging(nirupadhi？e？anirv？？a).
In this paper I am dealing with this problematic equation of nirodhasam？patti with nirv？？a by analysing the origin of this equation seen in the Therav？da exegetical tradition, by examining sa？j？？vedayitanirodha and nirodhasam？patti from the doctrinal and historical perspectives and by inspect its status within nine successive mental abodes(nav？nup？rvavih？ra) and show the reason why it had to be equated with nirv？？a without a remainder of clinging(nirupadhi？e？anirv？？a).
Although nirodhasam？patti is sometimes attributed to the Buddha himself, it has neither obvious connection with mainstream Buddhist soteriology nor has some of the original Buddhist meditative techniques. As investigated by Johanees Bronkhorst in his the Two Traditions of Meditation in Ancient India, it has on the contrary some of the non Buddhist meditative skills. In his terminology, these skills belong to the mainstream meditation tradition which was later systematised in Jainism and Yoga tradition. Thus, regarding nirodhasam？patti as the highest seems to be under the influence of such mainstream meditation tradition into Buddhist meditation.
In my opinion, equating nirodhasam？patti with nirv？？a seems to be one of the ways to settle down this foreign influence into the Buddhist meditative techniques. In fact, regarding it as the temporal experience of nirv？？a without a remainder of clinging(nirupadhi？e ？anirv？？a) could be a step further into the mainstream meditation tradition. One of the reaction against this kind of tendencies could be the well-known dispute over whether there still is the series of the mind within nirodhasam？patti or there no longer is mental activities within this cessation.
In this paper I am dealing with this problematic equation of nirodhasam？patti with nirv？？a by analysing the origin of this equation seen in the Therav？da exegetical tradition, by examining sa？j？？vedayitanirodha and nirodhasam？patti from the doctrinal and historical perspectives and by inspect its status within nine successive mental abodes(nav？nup？rvavih？ra) and show the reason why it had to be equated with nirv？？a without a remainder of clinging(nirupadhi？e？anirv？？a).
Although nirodhasam？patti is sometimes attributed to the Buddha himself, it has neither obvious connection with mainstream Buddhist soteriology nor has some of the original Buddhist meditative techniques. As investigated by Johanees Bronkhorst in his the Two Traditions of Meditation in Ancient India, it has on the contrary some of the non Buddhist meditative skills. In his terminology, these skills belong to the mainstream meditation tradition which was later systematised in Jainism and Yoga tradition. Thus, regarding nirodhasam？patti as the highest seems to be under the influence of such mainstream meditation tradition into Buddhist meditation.
In my opinion, equating nirodhasam？patti with nirv？？a seems to be one of the ways to settle down this foreign influence into the Buddhist meditative techniques. In fact, regarding it as the temporal experience of nirv？？a without a remainder of clinging(nirupadhi？e ？anirv？？a) could be a step further into the mainstream meditation tradition. One of the reaction against this kind of tendencies could be the well-known dispute over whether there still is the series of the mind within nirodhasam？patti or there no longer is mental activities within this cessation.
목차
Ⅰ. 머리말
Ⅱ. 테라바다 주석전통에서 멸진정과 열반
Ⅲ. 개념과 느낌이 중단된 선정과 멸진정
Ⅳ. 멸진정과 구차제정
Ⅴ. 멸진정과 두 가지 열반 이론
Ⅵ. 맺음말
영문초록
Ⅱ. 테라바다 주석전통에서 멸진정과 열반
Ⅲ. 개념과 느낌이 중단된 선정과 멸진정
Ⅳ. 멸진정과 구차제정
Ⅴ. 멸진정과 두 가지 열반 이론
Ⅵ. 맺음말
영문초록
키워드
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