The “Mahāyāna” in the Awakening of Faith in Mahāyāna: Its Meaning and Use, and the Confusion thereof
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This paper is focused on the reading of the word “mahāyāna” in the Awakening of Faith in Mahāyāna (or Qixinlun in its popular Chinese abbreviation), particularly in its synoptic chapter, namely, the Liyi fen (立義 分). To many modern scholars, it refers not to the “Mahāyāna” or “Great Vehicle” Buddhism (as opposed to the “Hīnayāna” or “Lesser Vehicle” Buddhism) as it is popularly understood, but to the so-called “One Mind” (yixin 一心), a mind that exists simultaneously as Suchness and Phenomena and constitutes in that sense a dual-natured Absolute in both its quiescence and dynamicity. It is for this presentation of the “One Mind”, labelled “Mahāyāna” by some, that the treatise claims itself to be the teaching of the “Mahāyāna” Buddhism. This paper proposes to dispute this “Absolute” reading of “mahāyāna”. It argues that the word “mahāyāna” in Qixinlun refers consistently and exclusively to (and in that sense means) the “Mahāyāna” Buddhism or its teaching; that the word is used in the synoptic chapter of the Liyi to respectively characterize and metaphorize the Absolute as “great” (i.e., “mahā”) and “vehicle” (i.e., “yāna”) and, in doing so, to praise and glorify “Mahāyāna” Buddhism as a “great vehicle” and thus a superior teaching; and that the confusion of the meaning and the use of the word results in the modern reading of “mahāyāna” as the Absolute.
Abstract
This paper is focused on the reading of the word “mahāyāna” in the Awakening of Faith in Mahāyāna (or Qixinlun in its popular Chinese abbreviation), particularly in its synoptic chapter, namely, the Liyi fen (立義 分). To many modern scholars, it refers not to the “Mahāyāna” or “Great Vehicle” Buddhism (as opposed to the “Hīnayāna” or “Lesser Vehicle” Buddhism) as it is popularly understood, but to the so-called “One Mind” (yixin 一心), a mind that exists simultaneously as Suchness and Phenomena and constitutes in that sense a dual-natured Absolute in both its quiescence and dynamicity. It is for this presentation of the “One Mind”, labelled “Mahāyāna” by some, that the treatise claims itself to be the teaching of the “Mahāyāna” Buddhism. This paper proposes to dispute this “Absolute” reading of “mahāyāna”. It argues that the word “mahāyāna” in Qixinlun refers consistently and exclusively to (and in that sense means) the “Mahāyāna” Buddhism or its teaching; that the word is used in the synoptic chapter of the Liyi to respectively characterize and metaphorize the Absolute as “great” (i.e., “mahā”) and “vehicle” (i.e., “yāna”) and, in doing so, to praise and glorify “Mahāyāna” Buddhism as a “great vehicle” and thus a superior teaching; and that the confusion of the meaning and the use of the word results in the modern reading of “mahāyāna” as the Absolute.
참고문헌 (41)
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