發心과 法印에 의한 깨달음

Abstract

The religious belief in the west revolves around the salvation by god while the enlightenment is the central ideology in the Buddhism, Mahāyāna Buddhism in particular. The source of such enlightenment is bodhicitta. Bodhicitta, the fundamental of the bodhisattva path, is the ideology which has been emphasized with the advent of Mahāyāna Buddhism. In this note, bodhicitta itself is the seed of the mind of a bodhisattva (菩薩心) and the prerequisite for giving birth to the entire laws. In other words, any fruit (果) an be obtained only after achieving bodhicitta. Other Buddhism scriptures other than the Pure Land Buddhist Sutra aim for [a perfectly enlightened one (正覺), samādhi (三昧) and enlightenment of the masses (度衆生)] due to “ascent of bodhicitta”, but it is distinctive that the Pure Land Buddhist Sutra pursues transmigration. This study has examined the ascent of bodhicitta in various perspectives. The disciplinary practices for enlightenment after the ascent of bodhicitta can be found in the dharma seals such as Three Dharma Seals (三法印) or Four Dharma Seals (四法印). This study discusses the fundamental developments and the essence of the disciplinary practices of these dharma seals. While dharma seals seem to have progressed from Dhammapada, Samyuktagama Sutra, Ekôttarâgama-sūtra, parinirvāṇa-sūtra, and Bodhisatta-bhmi while the practices have adopted the vipassana method, emphasizing perspectives. This perspective stems from the self awakening that the object which is different from the self is entirely pain and suffering (苦). This dharma seal refers the phenomenon that we live in to as “all experiences are [ultimately] suffering (一切皆苦), this suffering which constantly changes by refusing to be unchanged for eternity as impermanence (無常), and those with no actual form in a spatial perspective as no-self (無我).” The state where such impermanence and no-self are obtained, one must understand the cause of such suffering (苦) and eliminate them one by one so that anguish or thirst (渴愛) will be gone to return to the purity. Once one is enlightened with pains such as impermanence (無常) and no-self (無我), one will understand that suffering (苦) equals emptiness (空). If one figures out that “form is emptiness and emptiness is form (色卽是空 空卽是色)” beyond the notion of emptiness (空), he will realize the current agony is not a genuine one. If he obtains such wisdom from the pain of an empty dream (幻夢), he will be “neither birth nor death (不生不滅)” and returns to the world of pure Tathata (眞如).