선바라밀(dhyānapāramitā)의 예비단계_<대지도론>을 중심으로_

Abstract

The purpose of this study was to examine the preliminary for the perfection of absorption[dhyānapāramitā] in the description of the Mahāprajñāpāramitā-śāstra[Chinese: Ta-chin-tu-lun; T1509]. The preliminary for it has been reconstituted based on the mahāyāna-inclusivism, which is that a method of intellectual debate in which the essential meditative elements of it, was admitted but relegated to a minor position, or given extensive reinterpretation and which aims not at reconciliation between concentrative meditation and the dhyānapāramitā but at prevailing over the other meditative system. The dhyānapāramitā reinterprets what PvsP's a passage called "the Bodhisattva … must accomplish the dhyānapāramitā by relying on the non-existence of distraction and delectation". Foundational data of the preliminary for it patterned on the Buddha's definition as buddhist typical concentrative meditation but detailed guidelines are marked by mind of great compassion(mahākaruṇācitta) and infinitude of perfection of wisdom(prajñāpāramitā). Macroscopically, the dhyānapāramitā equalized with which path are employed to gain the first dhyāna. As the bodhisattva’s practice guidelines, it have been copiously annotated and added of new five dharmas in the step of preliminary. The main contents of the preliminary for it may be divided into three types in this śāstra: The first is acquired through the elimination of five desirable objects(kāma), the removal of the five obstacles(nīvaraṇa), and the practice of the five special dharmas; The second is firmly rejected the pleasures of desirable objects(kāmasukha); The third is gained though the purity of morality, the solitude of the meditative place, the protection of the senses, intensive meditation during the first and last watches of the night that the meditator casts off external joys and takes delight in meditation. I point out that the emphasis rests on the elimination or rejection about desirable objects, as the case analysis illustrates. Their eliminable methods are characterized by discriminating insight about their harmful attributes and high-risks. In addition to dealing with specifically doctrinal matters, this Śāstra also contains many stories and narratives, some of which are edifying jātakas.