智와 慧의 同異에 대한 一考察 : 涅槃의 3慧에 대한 隋唐代 중국전개를 중심으로

Abstract

This thesis considers that in early mahayana, they used the word "prajñā(般若)" mixed with the conception of "jñāna(智)", but in Mahā-parinirvāṇa-sūtra(『大乘大般涅槃經』) of the middle age of mahayana, two conceptions of "prajñā(般若)" and "jñāna(智)" were separated. We are able to see big trends and characters of the translation cases of the word "prajñā(般若)" through many buddhist texts translated into Chinese language. In early mahayana, they used the word "prajñā(般若)" mixed with the conception of "jñāna(智)". But in Mahā-parinirvāṇa-sūtra(『大乘大般涅槃經』) of the middle age of mahayana shows the separation of the conceptions of prajñā(般若) and jñāna(闍那). In Mahā-parinirvāṇa-sūtra(『大乘大般涅槃經』) of the middle age of mahayana, the conception of wisdom(慧) is divided to 2 kinds of wisdoms as like “the wisdom in the world(世間慧)” and “the wisdom beyond the world(出世間慧)”, and 3 kinds of wisdoms as like prajñā(般若), vipaśyanā(毘婆舍那), and jñāna(闍那). And Mahā-parinirvāṇa-sūtra explains that jñāna(闍那) is higher than prajñā(般若). This view point of Mahā-parinirvāṇa-sūtra is more distinct in the commentary texts of four masters(四師) of China. Their view points on prajñā are very different with the conception of prajñā in early mahayana. They explains that prajñā is different with jñāna, so prajñā is the wisdom for general people in the world(衆生), but jñāna for Buddhas and Bodhisattvas(佛菩薩)The one of among four masters(四師), 慧遠(523~592), who is also called as 隋遠, commented about the conception of the wisdom(慧) on the two points. In the 1st, he divided the conception of the wisdom(慧) into 2 grades, the wisdom before getting the stage of beholding the truth (darṡana-mārga, 見道), namely the wisdom in the world(世間慧), and the wisdom after getting the stage of beholding the truth (darṡana-mārga, 見道), namely the wisdom beyond the world(出世間慧). In the 2nd, he explained prajñā(般若) as the principle in the world(世俗法), vipaśyanā (毘婆舍那) as the first meaning(第一義), and jñāna(闍那) as the only real truth(一實諦). 智顗(538~597, Zhiyi) insisted that prajñā(般若), vipaśyanā(毘婆舍那), and jñāna(闍那) were not different, because they were one in essence. 吉藏 (549~623, Jizang) divided the wisdom into 3 kinds of grades as like low wisdom(下智) for every creatures in the world(一切衆生), middle wisdom(中智) for 2 kinds of monks, namely hearer(ṡrāvaka, 聲聞) and one who attains enlightenment alone(pratyeka-buddha, 緣覺), and the highest wisdom(上智) for Buddhas and Bodhisattvas(佛菩薩). 灌頂(561~632）explained these all of prajñā(般若), vipaśyanā(毘婆舍那), and jñāna(闍那) as the body of the wisdom at first, and then prajñā(般若) as the wisdom(慧), and vipaśyanā(毘婆舍那) which 灌頂 linked with the wisdom(慧) of samādhi(三昧) as insight(觀) or perception(見), and commented the 3 kinds of states of differentiation(viśeṣa, 別相), universal characteristics of all phenomena(總相), and 破相 as one mind three wisdoms(一心三智).