번뇌(煩惱)와 길상(maṅgala)을 통해 본 108법수의 기원과 발전

Abstract

This study aimed to carry-out a period-by-period investigation of the different types of Tripitakas with respect to ideologies, forms and the teachings of wise men, based on 11 translated versions of the Kumārajīva and 2 translated versions of the Xuanzang contained in Dun-Huang-Bao-Zang from the Sukhāvatī-Vyūha. In order to do so, manuscripts of the Sukhāvatī-Vyūha's Dunhuang were compared to the original Sanskrit text, the Tibetan translation, the Fang-Shan Shi-Jing, the Tripitaka of Jisha, the Tripitaka Koreana and the Taisho Shinshu Daizokyo. Their comparisons according to language and Tripitaka showed the following errors, misprints and differences: ① Omission of words and sentences, ②Transcriptions of different words, ③Different meanings of sentences, ④Changed paragraph orders, ⑤Abbreviations and ⑥Phonetically translated notations. According to such comparisons and investigations, the manuscripts of the Sukhāvatī-Vyūha's Dunhuang were written for purposes of religion and origins, most of which were transcribed between the end of the Tang era before the reorganization of the Tripitaka of Jisha and the begin ning of the Song era. Also, the phonetic values of the phonetically translated notations are mid to pitched tones, which demonstrates that they were transcribed before the Song era. As aforementioned, this study centers on the complete works of Sukhāvatī-Vyūha contained in the Dun-Huang-Bao-Zang - 11 translated versions of the Kumārajīva and 2 translated versions of the Xuanzang. Hundreds of other translated versions of Kumārajīva exist. Comparative studies of these existing manuscripts according to language and Tripitaka, with respect to ideologies, forms and the teachings of wise men, will help greatly towards determining the period-by-period changes in the Tripitakas. The meaning of numbers is called a doctrine system in Buddhism, consisted of numbers and especially the number 108 is recognized a representative one among those. Although the number 108 is quite well-known, it is not clearly accurate about the origin and development of it. The number 108 is sometimes stated in the Indian philosophical thought but it indicates a meaning of the number which is 'feeling(vedana)' or 'attachment to Atman(tṛṣṇa)' in early Buddhist texts and it is also used a meaning of affliction or thirsty in treatises of Abhidharma in different ways of calculation. The number 108 is understood in Northern and Southern Buddism in a different way. In Northern Buddhism it mainly means afflictions, accepted as like a duty which has to be removed by practices to Buddhist. On the other hand, it means a concept of auspiciousness( maṅgala) in Southern Buddhism. The signs of the number 108 scribed on the footprint of Buddha commonly are in the three worlds but while they are simply arranged as afflictions arising in the Three worlds in Northern Buddhism, they are accepted the meaning of auspiciousness by expressing a symbol of beings in the Three worlds in Southern Buddhism. Thus the number 108 is regarded as a negative object to have to be removed by practices in Northern Buddhism on the other hand it plays a role positively as an object for a wish in Southern Buddhism. on nowadays, we instinctively think images of passion about number of one hundred eights, the number is not from passion in early canon, moreover understand totally against meaning, like 'auspicious' in Southern tradition. Therefore we can ascertain that the number 108 had developed in Buddhism in various ways and efforts for consisting of doctrinal elements according to the number 108 were more important than the number 108 itself.