학술논문
대승불교에 있어 출생과 죽음의 과정에 대한 記述
이용수 265
- 영문명
- A Description on the Process of Birth and Death in Mahayāna Buddhism
- 발행기관
- 불교학연구회
- 저자명
- 문상련(Moon Sang-Leun)
- 간행물 정보
- 『불교학연구』제15호, 5~28쪽, 전체 24쪽
- 주제분류
- 인문학 > 불교학
- 파일형태
- 발행일자
- 2006.12.30
5,680원
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국문 초록
영문 초록
The five components (五蘊, five Skandhas), as they exist between the two stages of death and rebirth, are called "intermediate existence(中有)." It has not yet arrived at its destination; therefore, one cannot say yet that it is born. After the stage of death and before the stage of birth―that is, in the interim between the two― there arises an existence, manifesting a body in order to move toward where it will be reborn. This "intermediate existence" is also called Pudgala, Gandharva or ？laya-vij？？na.
The five components of the interim body, however, differ from those which formed the individual while he was alive. When the five components are mentioned in regard to an intermediate existence, they seem to indicate the latent energy of the five components which will manifest themselves in the next existence.
From the standpoint of Mahay？na Buddhism, we may say that life after death exists in the state of Emptiness or non-substantiality, dissolving back into the great cosmos and flowing together with the cosmic life. To employ the terminology of the Consciousness-Only school, the "interim body" is in fact nothing other than the ？layaconsciousness, the framework of individual existence which transmigrates from one lifetime to the next, containing within itself the potential for all physical and mental functions in the form of "seeds."
In the after-death process, the subjective "self" of each individual existence is acted upon by the seeds, especially the karma-seeds, contained in its ？laya-consciousness. In other words, while being merged with the cosmic life, the "interim body" or subjective self experiences the latent force of its karma―and other seeds, and while receiving suffering or pleasure, perceives a variety of images.
From the Buddhist viewpoint, the emergence of the ？layaconsciousness― that is, the emergence of life from the latent or intermediate-existence phase―is regarded as an essential condition. Buddhism accordingly sums up the conditions necessary for rebirth as "the union of the three factors."
Here the "three factors" are defined as the sexual union of the parents, the proper functioning of the monthly cycle, and the emergence of the interim body from the intermediate-existence phase. Moreover, in order for these three factors to unite, there must be no physical disorder that would interfere with pregnancy, and an affinity must exist between the karma of the parents and the karma stored in the ？laya-consciousness of the life in intermediate existence.
Because the merit and wisdom of bodhisattvas is so highly developed, when they wish to enter the womb, they have no perverted thoughts, and are not seized by licentious desires. Wheelturning kings and pratyekabuddhas have merit and wisdom, but it is not developed to the highest extent. Therefore, when they enter the womb, though they have no perverted thoughts, they are nevertheless seized by licentious desires.
The many classes of living beings in this way arouse perverted thoughts and enter the mother’s womb. Only the bodhisattva, when he would enter the womb, correctly discerns his father as his father, and his mother as his mother. Moreover, he arouses filial love toward his mother, and by its power enters into her womb.
For one who obtains wisdom, practices to be born in the Pure Land and establishes the state of Buddhahood in this lifetime, after death, there is no wandering through intermediate existence. Past the moment of death, that person is immediately welcomed by all Buddha’s, bodhisattvas and benevolent deities, and escorted by them to the Pure Land of Eagle Peak. "The Teachings Affirmed by All Buddha’s through Time," expresses this with the phrase, "[He] attains rebirth of the highest kind in the Land of Tranquil Light."
The five components of the interim body, however, differ from those which formed the individual while he was alive. When the five components are mentioned in regard to an intermediate existence, they seem to indicate the latent energy of the five components which will manifest themselves in the next existence.
From the standpoint of Mahay？na Buddhism, we may say that life after death exists in the state of Emptiness or non-substantiality, dissolving back into the great cosmos and flowing together with the cosmic life. To employ the terminology of the Consciousness-Only school, the "interim body" is in fact nothing other than the ？layaconsciousness, the framework of individual existence which transmigrates from one lifetime to the next, containing within itself the potential for all physical and mental functions in the form of "seeds."
In the after-death process, the subjective "self" of each individual existence is acted upon by the seeds, especially the karma-seeds, contained in its ？laya-consciousness. In other words, while being merged with the cosmic life, the "interim body" or subjective self experiences the latent force of its karma―and other seeds, and while receiving suffering or pleasure, perceives a variety of images.
From the Buddhist viewpoint, the emergence of the ？layaconsciousness― that is, the emergence of life from the latent or intermediate-existence phase―is regarded as an essential condition. Buddhism accordingly sums up the conditions necessary for rebirth as "the union of the three factors."
Here the "three factors" are defined as the sexual union of the parents, the proper functioning of the monthly cycle, and the emergence of the interim body from the intermediate-existence phase. Moreover, in order for these three factors to unite, there must be no physical disorder that would interfere with pregnancy, and an affinity must exist between the karma of the parents and the karma stored in the ？laya-consciousness of the life in intermediate existence.
Because the merit and wisdom of bodhisattvas is so highly developed, when they wish to enter the womb, they have no perverted thoughts, and are not seized by licentious desires. Wheelturning kings and pratyekabuddhas have merit and wisdom, but it is not developed to the highest extent. Therefore, when they enter the womb, though they have no perverted thoughts, they are nevertheless seized by licentious desires.
The many classes of living beings in this way arouse perverted thoughts and enter the mother’s womb. Only the bodhisattva, when he would enter the womb, correctly discerns his father as his father, and his mother as his mother. Moreover, he arouses filial love toward his mother, and by its power enters into her womb.
For one who obtains wisdom, practices to be born in the Pure Land and establishes the state of Buddhahood in this lifetime, after death, there is no wandering through intermediate existence. Past the moment of death, that person is immediately welcomed by all Buddha’s, bodhisattvas and benevolent deities, and escorted by them to the Pure Land of Eagle Peak. "The Teachings Affirmed by All Buddha’s through Time," expresses this with the phrase, "[He] attains rebirth of the highest kind in the Land of Tranquil Light."
목차
Ⅰ. 緖言
Ⅱ. 輪廻轉生과 四有說
Ⅲ. 結語
영문초록
Ⅱ. 輪廻轉生과 四有說
Ⅲ. 結語
영문초록
키워드
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