반야중관경론에서 무상정등각과 열반의 성취

Abstract

Present writer examined the three problems in this article as follows. 1) Why Vajracchedik.-prajn.p.ramit.-s.tra(『金剛經』) choosed the life of bodhisattva(菩薩) for its subject instead of nirv..a, the final goal of Buddhism? 2) Why N.g.rjuna denied the existence of the perfect enlightenment and nirv a, the basis of three jewels in Buddhism, in his M.lamadhyamaka-k.rik.(『根本 中頌』)? 3) How Prajn.p.ramit. and Madhyamaka literature explain the achievement of perfect enlightenment and nirv..a. And to sum up the results of the examination, they are as follows. The reason why N.g.rjuna denied the existence of the perfect enlightenment and nirv..a in M.lamadhyamaka-k.rik. is as follows. All dharmas are products of dependent origination(緣起), and all dependent originated dharmas are no self nature(無自性), emptiness(空性), assumed name(假名), and middle way(中 道) in M.lamadhyamaka-k.rik.. But the perfect enlightenment and nirv..a are included in all dharma, and the meaning of middle way is non being and non not-being(非有非無). So the existence of perfect enlightenment and nirv..a cannot help denying in M.lamadhyamaka-k.rik.. In other words, the existence of perfect enlightenment is denied because it is established dependent on Buddha, and the existence of nirv..a is denied because it is the very truth of middle way. The reason why Vajracchedikā-prajñāpāramitā-sūtra choosed the life of bodhisattva for its subject instead of nirvāṇa, the final goal of Buddhism, is as follows. According to Mahaprajñāpāramitā-śāstra(『大智度論』), the three samadhies(三三昧) are the best way to achieve nirvāṇa, and the disciplinant can achieve nirvāṇa by the three samadhies. But he does not achieves nirvāṇa in the three samadhies because he is bodhisattva, who made aspiration for perfect enlightenment to lead all living beings to nirvāṇa after becoming Buddha as himself, and he does not yet attains to the perfect enlightenment, the most important characteristic of Buddha. The Vajracchedikā-prajñāpāramitā-sūtra is early mahāyāna sūtra, and its philosophical background is the bodhisattva thought equally to Mahaprajñāpāramitā-śāstra, therefore it chooses the life of bodhisattva for its subject instead of nirvāṇa. In prajñāpāramitā and Madhyamaka literature, the acchievement of perfect enlightenment and nirvāṇa is explained as follows. The bodhisattva can acchieve the perfect enlightenment and nirvāṇa by practicing of six pāramitā(六波羅蜜) basing on prajñāpāramitā(般若波羅蜜) in Mahāprajñāpāramitā-śāstra and Larger Mahāprajñāpāramitā-sūtra(『大品般若經』). But the bodhisattva does not think of that the dharmas of perfect enlightenment and nirvāṇa are existent, so he does not cling to that two dharmas too. Like this, even though the bodhisattva attained to the perfect enlightenment and nirvāṇa by practicing of six pāramitā, he observes the dharmas of perfect enlightenment and nirvāṇa as śūnyatā according to the absolute śūnyatā(畢竟空), the true picture of all dharma. In this way, the state of mind, in which all defilements like as amplification(戱論), discrimination(分別), craving(渴愛), and attachment(執着) are completely extincted by such observation, is the very perfect enlightnment and nirvāṇa, prajñāpāramitā and Madhyamaka literature preaching.