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™The Realization of The Good & The Right In Wisdom & Nirvāṇa Happiness, 善現智福: ॐ मणि पद्मे हूँ

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반야바라밀다 본문

불교용어연구

반야바라밀다

진리와 가치를 고루고루 2020. 1. 13. 21:19

반야바라밀다
[한문]般若波羅蜜多
[팔리]paññā-pāramitā ; paññā-pāramī
[범어]prajñā-pāramitā
[티벳]shes rab kyi pha rol tu phyin pa
[영어]the perfection of wisdom

다른 음역으로는 반라야바라밀(般羅若波羅蜜),

의역하여
혜도피안(慧到彼岸),

지도(智度),

지도무극(智度無極),

명도(明度),

명도무극(明度無極).

혜(慧)바라밀,
지혜(智慧)바라밀이라고도 한다.

6바라밀다 또는 10바라밀다의 하나로서 완전한 지혜,

지혜의 완성.

반야라는 지혜로써 생사의 바다를 건너
열반이라는 피안에 도달하므로 반야바라밀이라고 한다.

반야경에서는 부처의 깨달음을 구하는 동시에
중생의 구제를 서원(誓願)하는 보살의 수행 덕목인 6바라밀다 중에서 가장 중요한 것.

이것의 실천은 중생에 대한 무한하고 사심(私心)이 없는 자비심의 작용으로 바뀐다.

반야경에서 이것의 특징은 어떠한 것에도 집착하지 않는 것이므로,

空관(空觀)과 밀접하게 관련되어 있다.[abr]약}반야바라밀.
● From 고려대장경연구소 불교사전

【범】prajñāpāramitā 구족하게는 반야바라밀다(般若波羅蜜多)라 음역.
지도(智度)ㆍ도피안(到彼岸)이라 번역.
6바라밀의 하나.
반야는 실상(實相)을 비춰보는 지혜로서,
나고 죽는 이 언덕을 건너 열반의 저 언덕에 이르는 배나 뗏목과 같으므로 바라밀다라 한다.

● From 운허 동국역경원 불교사전

○ [pt op tr]

위키백과 주석

○ [pt op tr]

● From English Wikipedia

https://en.wikipedia.org/wiki/Prajnaparamita
( by웨일파파고번역 )

○ [pt op tr]

Prajnaparamita

From Wikipedia, the free encyclopedia

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Prajñāpāramitā personified. From the Aṣṭasāhasrikā Prajñāpāramitā Sūtra.

Translations of

Prajñāpāramitā

English Perfection of

Transcendent Wisdom

Sanskrit प्रज्ञापारमिता

(IAST: Prajñāpāramitā)

Burmese ပညာပါရမီတ

(IPA: [pjɪ̀ɴɲà pàɹəmìta̰])

Chinese 般若波羅蜜多

(Pinyin: bōrě bōluómìduō)

Japanese 般若波羅蜜多

(rōmaji: hannya-haramitta)

Khmer ប្រាជ្ញាបារមីតា

(prach-nha-barameida)

Korean 반야바라밀다

(RR: Banyabaramilda)

Mongolian Төгөлдөр билгүүн

Sinhala ප්‍රඥාව

Tibetan ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་

(shes rab kyi pha rol tu phyin pa)

Thai ปรัชญาปารมิตา

Vietnamese Bát-nhã-ba-la-mật-đa

Glossary of Buddhism

Avalokiteśvara. Aṣṭasāhasrikā Prajñāpāramitā Sūtra manuscript. Nālandā, Bihar, India.

Part of a series on

Mahāyāna Buddhism

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Prajñāpāramitā means "the Perfection of (Transcendent) Wisdom" in Mahāyāna Buddhism. Prajñāpāramitā refers to this perfected way of seeing the nature of reality, as well as to a particular body of sutras and to the personification of the concept in the Bodhisattva known as the "Great Mother" (Tibetan: Yum Chenmo). The word Prajñāpāramitā combines the Sanskrit words prajñā "wisdom" with pāramitā "perfection". Prajñāpāramitā is a central concept in Mahāyāna Buddhism and is generally associated with the doctrine of emptiness (Shunyata) or 'lack of Svabhava' (essence) and the works of Nagarjuna. Its practice and understanding are taken to be indispensable elements of the Bodhisattva path.

According to Edward Conze, the Prajñāpāramitā Sutras are "a collection of about forty texts ... composed somewhere around Indian subcontinent between approximately 100 BC and AD 600."[1] Some Prajnāpāramitā sūtras are thought to be among the earliest Mahāyāna sūtras.[2][3]

One of the important features of the Prajñāpāramitā Sutras is anutpada (unborn, no origin).[4][5]

Contents

1 History

1.1 Earliest texts

1.1.1 Aṣṭasāhasrikā Prajñāpāramitā

1.1.2 Vajracchedikā Prajñāpāramitā

1.2 Overview of the Prajñāpāramitā sūtras

1.3 Commentaries and translations

1.4 Prajñāpāramitā in Central Asia

1.5 China

2 Themes in Prajñāpāramitā sutras

2.1 Core themes

2.1.1 The Bodhisattva and Prajñāpāramitā

2.1.2 Other Bodhisattva qualities

2.1.3 Tathātā

2.1.4 Negation and Emptiness

2.1.5 Māyā

2.2 Later additions

3 Prajñāpāramitā in visual art

3.1 Prajñāpāramitā in Ancient Indonesia

4 Selected English translations

5 References

6 Literature

7 External links

History

Earliest texts

Aṣṭasāhasrikā Prajñāpāramitā

Western scholars have traditionally considered the earliest sūtra in the Prajñāpāramitā class to be the Aṣṭasāhasrikā Prajñāpāramitā Sūtra or "Perfection of Wisdom in 8,000 Lines", which was probably put in writing in the 1st century BCE.[6] This chronology is based on the views of Edward Conze, who largely considered dates of translation into other languages. This text also has a corresponding version in verse format, called the Ratnaguṇasaṃcaya Gāthā, which some believe to be slightly older because it is not written in standard literary Sanskrit. However, these findings rely on late-dating Indian texts, in which verses and mantras are often kept in more archaic forms.

Additionally, a number of scholars have proposed that the Mahāyāna Prajñāpāramitā teachings were first developed by the Caitika subsect of the Mahāsāṃghikas. They believe that the Aṣṭasāhasrikā Prajñāpāramitā Sūtra originated amongst the southern Mahāsāṃghika schools of the Āndhra region, along the Kṛṣṇa River.[7] These Mahāsāṃghikas had two famous monasteries near Amarāvati and the Dhānyakataka, which gave their names to the Pūrvaśaila and Aparaśaila schools.[8] Each of these schools had a copy of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra in Prakrit.[8] Guang Xing also assesses the view of the Buddha given in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra as being that of the Mahāsāṃghikas.[8] Edward Conze estimates that this sūtra originated around 100 BCE.[8]

In 2012, Harry Falk and Seishi Karashima published a damaged and partial Kharoṣṭhī manuscript of the Aṣṭasāhasrikā Prajñāpāramitā.[9] It is radiocarbon dated to ca. 75 CE, making it one of the oldest Buddhist texts in existence. It is very similar to the first Chinese translation of the Aṣṭasāhasrikā by Lokakṣema (ca. 179 CE) whose source text is assumed to be in the Gāndhārī language;Lokakṣema's translation is also the first extant translation of the Prajñāpāramitā genre into a non-Indic language. Comparison with the standard Sanskrit text shows that it is also likely to be a translation from Gāndhāri as it expands on many phrases and provides glosses for words that are not present in the Gāndhārī. This points to the text being composed in Gāndhārī, the language of Gandhara (the region now called the Northwest Frontier of Pakistan, including Peshawar, Taxila and Swat Valley). The "Split" manuscript is evidently a copy of an earlier text, confirming that the text may date before the 1st century CE.

Vajracchedikā Prajñāpāramitā

In contrast to western scholarship, Japanese scholars have traditionally considered the Diamond Sūtra (Vajracchedikā Prajñāpāramitā Sūtra) to be from a very early date in the development of Prajñāpāramitā literature.[10] The usual reason for this relative chronology which places the Vajracchedikā earlier is not its date of translation, but rather a comparison of the contents and themes.[11] Some western scholars also believe that the Aṣṭasāhasrikā Prajñāpāramitā Sūtra was adapted from the earlier Vajracchedikā Prajñāpāramitā Sūtra.[10]

Examining the language and phrases used in both the Aṣṭasāhasrikā and the Vajracchedikā, Gregory Schopen also sees the Vajracchedikā as being earlier than the Aṣṭasāhasrikā.[12] This view is taken in part by examining parallels between the two works, in which the Aṣṭasāhasrikā seems to represent the later or more developed position.[12] According to Schopen, these works also show a shift in emphasis from an oral tradition (Vajracchedikā) to a written tradition (Aṣṭasāhasrikā).[12]

Overview of the Prajñāpāramitā sūtras

Arapacana manjusri with prajnaparamita in his left hand. Statue belongs to 18 CAD, Tibet. Currently at YSR state archaeological museum

An Indian commentary on the Mahāyānasaṃgraha, entitled Vivṛtaguhyārthapiṇḍavyākhyā, gives a classification of teachings according to the capabilities of the audience:

[A]ccording to disciples' grades, the Dharma is [classified as] inferior and superior. For example, the inferior was taught to the merchants Trapuṣa and Ballika because they were ordinary men; the middle was taught to the group of five because they were at the stage of saints; the eightfold Prajñāpāramitās were taught to bodhisattvas, and [the Prajñāpāramitās] are superior in eliminating conceptually imagined forms. The eightfold [Prajñāpāramitās] are the teachings of the Prajñāpāramitā as follows: the Triśatikā, Pañcaśatikā, Saptaśatikā, Sārdhadvisāhasrikā, Aṣṭasāhasrikā, Aṣṭadaśasāhasrikā, Pañcaviṃśatisāhasrikā, and Śatasāhasrikā.[13]

The titles of these eight Prajñāpāramitā texts are given according to their length. The texts may have other Sanskrit titles as well, or different variations which may be more descriptive. The lengths specified by the titles are given below.

Triśatikā Prajñāpāramitā Sūtra: 300 lines, alternatively known as the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sūtra)

Pañcaśatikā Prajñāpāramitā Sūtra: 500 lines

Saptaśatikā Prajñāpāramitā Sūtra: 700 lines, the bodhisattva Mañjuśrī's exposition of Prajñāpāramitā

Sārdhadvisāhasrikā Prajñāpāramitā Sūtra: 2500 lines, from the questions of Suvikrāntavikrāmin Bodhisattva

Aṣṭasāhasrikā Prajñāpāramitā Sūtra: 8000 lines

Aṣṭadaśasāhasrikā Prajñāpāramitā Sūtra: 18,000 lines

Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: 25,000 lines, alternatively known as the Mahāprajñāpāramitā Sūtra[citation needed]

Śatasāhasrikā Prajñāpāramitā Sūtra: 100,000 lines, alternatively known as the Mahāprajñāpāramitā Sūtra[citation needed]

According to Joseph Walser, there is evidence that the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (25,000 lines) and the Śatasāhasrikā Prajñāpāramitā Sūtra (100,000 lines) have a connection with the Dharmaguptaka sect, while the Aṣṭasāhasrikā Prajñāpāramitā Sūtra (8000 lines) does not.[14]

In addition to these, there are also other Prajñāpāramitā sūtras such as the Heart Sutra (Prajñāpāramitā Hṛdaya), which exists in a shorter and longer versions. Regarding the shorter texts, Edward Conze writes, "Two of these, the Diamond Sūtra and the Heart Sūtra are in a class by themselves and deservedly renowned throughout the world of Northern Buddhism. Both have been translated into many languages and have often been commented upon.".[15] Some scholars consider the Diamond Sutra to be much earlier than Conze does.[16] Scholar Jan Nattier argues the Heart Sutra to be an apocryphal text composed in China from extracts of the Pañcaviṃśatisāhasrikā and other texts ca 7th century.[17] Red Pine, however, does not support Nattiers argument and believes the Prajnaparamita Hridaya Sutra to be of Indian origin.[18]

Tāntric versions of the Prajñāpāramitā literature were produced from the year 500 CE on and include sutras such as the Adhyardhaśatikā Prajñāpāramitā (150 lines). Additionally, Prajñāpāramitā terma teachings are held by some Tibetan Buddhists to have been conferred upon Nāgārjuna by the Nāgarāja "King of the Nāgas", who had been guarding them at the bottom of the sea.

Commentaries and translations

There are various Indian and later Chinese commentaries on the Prajñāpāramitā sutras, some of the most influential commentaries include:

Mahāprajñāpāramitāupadeśa (大智度論, T no. 1509) a massive and encyclopedic text translated into Chinese by the Buddhist scholar Kumārajīva (344–413 CE). It is a commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā. This text claims to be from the Buddhist philosopher Nagarjuna (c. 2nd century) in the colophon, but various scholars such as Étienne Lamotte have questioned this attribution. This work was translated by Lamotte as Le Traité de la Grande Vertu de Sagesse and into English from the French by Gelongma Karma Migme Chodron.[19]

Abhisamayālaṅkāra (Ornament of clear realization), the central Prajñāpāramitā shastra in the Tibetan tradition. It is traditionally attributed as a revelation from the Bodhisattva Maitreya to the scholar Asanga (fl. 4th century C.E.), known as a master of the Yogachara school. The Indian commentary on this text by Haribadra, the Abhisamayalankaraloka, has also been influential on later Tibetan texts.

Śatasāhasrikā-pañcaviṃśatisāhasrikāṣṭādaśasāhasrikā-prajñāpāramitā-bṛhaṭṭīkā, often attributed to Vasubandhu (4th century).[20]

Satasahasrika-paramita-brhattika, attributed to Daṃṣṭrāsena.

Dignāga's Prajnaparamitarthasamgraha-karika.

Ratnākaraśānti's Prajñāpāramitopadeśa.

The sutras were first brought to Tibet in the reign of Trisong Detsen (742-796) by scholars Jinamitra and Silendrabodhi and the translator Ye shes sDe.[21]

Prajñāpāramitā in Central Asia

See also: Buddhism in Central Asia

By the middle of the 3rd century CE, it appears that some Prajñāpāramitā texts were known in Central Asia, as reported by the Chinese monk Zhu Shixing, who brought back a manuscript of the Prajñāpāramitā of 25,000 lines:[22]

When in 260 AD, the Chinese monk Zhu Shixing chose to go to Khotan in an attempt to find original Sanskrit sūtras, he succeeded in locating the Sanskrit Prajñāpāramitā in 25,000 verses, and tried to send it to China. In Khotan, however, there were numerous Hīnayānists who attempted to prevent it because they regarded the text as heterodox. Eventually, Zhu Shixing stayed in Khotan, but sent the manuscript to Luoyang where it was translated by a Khotanese monk named Mokṣala. In 296, the Khotanese monk Gītamitra came to Chang'an with another copy of the same text.

China

In China, there was extensive translation of many Prajñāpāramitā texts beginning in the second century CE. The main translators include: Lokakṣema (支婁迦讖), Zhī Qīan (支謙), Dharmarakṣa (竺法護), Mokṣala (無叉羅), Kumārajīva (鳩摩羅什, 408 CE), Xuánzàng (玄奘), Făxián (法賢) and Dānapāla (施護).[23] These translations were very influential in the development of East Asian Mādhyamaka and on Chinese Buddhism.

Xuanzang (fl. c. 602–664) was a Chinese scholar who traveled to India and returned to China with three copies of the Mahāprajñāpāramitā Sūtra which he had secured from his extensive travels.[24] Xuanzang, with a team of disciple translators, commenced translating the voluminous work in 660 CE using the three versions to ensure the integrity of the source documentation.[24] Xuanzang was being encouraged by a number of the disciple translators to render an abridged version. After a suite of dreams quickened his decision, Xuanzang determined to render an unabridged, complete volume, faithful to the original of 600 fascicles.[25]

There are also later commentaries from Zen Buddhists on the Heart and Diamond sutra and Kūkai's commentary (9th century) is the first known Tantric commentary.

Themes in Prajñāpāramitā sutras

Core themes

A Tibetan illustration of Subhuti, a major character in the PP sutras who is proclaimed as the foremost “dweller in non-conflict” (araṇavihārīnaṃ) and “of those worthy of offering” (dakkhiṇeyyānaṃ).

The Bodhisattva and Prajñāpāramitā

A key theme of the Prajñāpāramitā sutras is the figure of the Bodhisattva (literally: awakening-being) which is defined in the 8,000 line PP sutra as:

"One who trains in all dharmas [phenomena] without obstruction [asakti, asaktatā], and also knows all dharmas as they really are."[26]

A Bodhisattva is then a being that experiences everything "without attachment" (asakti) and sees reality or suchness (Tathātā) as it is. The Bodhisattva is the main ideal in Mahayana (Great Vehicle), which sees the goal of the Buddhist path as becoming a Buddha for the sake of all sentient beings, not just yourself:

They make up their minds that ‘one single self we shall tame . . . one single self we shall lead to final Nirvana.’

A Bodhisattva should certainly not in such a way train himself.

On the contrary, he should train himself thus: ‘My own self I will place in Suchness [the true way of things], and, so that all the world might be helped,

I will place all beings into Suchness, and I will lead to Nirvana the whole immeasurable world of beings.’[27]

A central quality of the Bodhisattva is their practice of Prajñāpāramitā, a most deep (gambhīra) state of knowledge which is an understanding of reality arising from analysis as well as meditative insight. It is non-conceptual and non-dual (advaya) as well as transcendental.[28] Literally, the term could be translated as "knowledge gone to the other (shore)",[29] or transcendental knowledge. The PP sutra in 8000 lines says:

This is known as the Prajñāpāramitā of the bodhisattvas; not grasping at form, not grasping at sensation, perception, volitions and cognition.[30]

A further passage in the 8,000 line PP sutra states that Prajñāpāramitā means that a Bodhisattva stands in emptiness (shunyata) by not standing (√sthā) or supporting themselves on any dharma (phenomena), whether conditioned or unconditioned. The dharmas that a Bodhisattva does "not stand" on include standard listings such as: the five aggregates, the sense fields (ayatana), nirvana, Buddhahood, etc.[31] This is explained by stating that Bodhisattvas "wander without a home" (aniketacārī); "home" or "abode" meaning signs (nimitta, meaning a subjective mental impression) of sensory objects and the afflictions that arise dependent on them. This includes the absence, the "not taking up" (aparigṛhīta) of even "correct" mental signs and perceptions such as "form is not self", "I practice Prajñāpāramitā", etc. To be freed of all constructions and signs, to be signless (animitta) is to be empty of them and this is to stand in Prajñāpāramitā.[32] The PP sutras state that all Buddhas and Bodhisattvas in the past have practiced Prajñāpāramitā. Prajñāpāramitā is also associated with Sarvajñata (all-knowledge) in the PP sutras, a quality of the mind of a Buddha which knows the nature of all dharmas.

Gandharan depiction of the Bodhisattva (the future Buddha Shakyamuni) prostrating at the feet of the past Buddha Dipankara.

According to Karl Brunnholzl, Prajñāpāramitā means that "all phenomena from form up through omniscience being utterly devoid of any intrinsic characteristics or nature of their own."[33] Furthermore, "such omniscient wisdom is always nonconceptual and free from reference points since it is the constant and panoramic awareness of the nature of all phenomena and does not involve any shift between meditative equipoise and subsequent attainment."[34]

Edward Conze outlined several psychological qualities of a Bodhisattva's practice of Prajñāpāramitā:[35]

Non-apprehension (anupalabdhi)

No settling down or "non-attachment" (anabhinivesa)

No attainment (aprapti). No person can "have," or "possess," or "acquire," or "gain" any dharma.

Non-reliance on any dharma, being unsupported, not leaning on any dharma.

"Finally, one may say that the attitude of the perfected sage is one of non-assertion."

Other Bodhisattva qualities

The PP sutras also teach of the importance of the other paramitas (perfections) for the Bodhisattva such as Ksanti (patience): "Without resort to this patience (kṣānti) they [bodhisattvas] cannot reach their respective goals".[36]

Another quality of the Bodhisattva is their freedom from fear (na √tras) in the face of the seemingly shocking doctrine of the emptiness of all dharmas which includes their own existence. A good friend (kalyanamitra) is useful in the path to fearlessness. Bodhisattvas also have no pride or self-conception (na manyeta) of their own stature as Bodhisattvas.[37] These are important features of the mind of a bodhisattva, called bodhicitta. The PP sutras also mention that bodhicitta is a middle way, it is neither apprehended as existent (astitā) or non-existent (nāstitā) and it is "immutable" (avikāra) and "free from conceptualization" (avikalpa).[38]

The Bodhisattva is said to generate "great compassion" (maha-karuṇā) for all beings on their path to liberation and yet also maintain a sense of equanimity (upekṣā) and distance from them through their understanding of emptiness, due to which, the Bodhisattva knows that even after bringing countless beings to nirvana, "no living being whatsoever has been brought to nirvana."[39] Bodhisattvas and Mahāsattvas are also willing to give up all of their meritorious deeds for sentient beings and develop skillful means (upaya) in order to help abandon false views and teach them the Dharma. The practice of Prajñāpāramitā allows a Bodhisattva to become:

"a saviour of the helpless, a defender of the defenceless, a refuge to those without refuge, a place to rest to those without resting place, the final relief of those who are without it, an island to those without one, a light to the blind, a guide to the guideless, a resort to those without one and....guide to the path those who have lost it, and you shall become a support to those who are without support."[40]

Tathātā

Illustration of Bodhisattva Sadāprarudita (Ever weeping), a character in the 8000 line PP sutra Avadana section, which is used by the Buddha as an exemplar of those who seek Prajñāpāramitā.

Tathātā (Suchness or Thusness) and the related term Dharmatā (the nature of Dharma), and Tathāgata are also important terms of the PP texts. To practice Prajñāpāramitā means to practice in accord with 'the nature of Dharma' and to see the Tathāgata (i.e. the Buddha). As the 8000 line PP sutra states, these terms are generally used equivalently: "As the suchness (tathatā) of dharmas is immovable (acalitā), and the suchness (tathatā) of dharmas is the Tathāgata.".[41] The Tathāgata is said in the 8000 line PP sutra to "neither come nor go". Furthermore, the 8000 line PP sutra includes a list of synonyms associated with Tathāgata as also being "beyond coming and going", these include: 1. Suchness (tathatā); 2. Unarisen (anutpāda); 3. Reality limit (bhūtakoṭi); 4. Śūnyatā; 5. Division (yathāvatta); 6. Detachment (virāga); 7. Cessation (nirodha); 8. Space element (ākāśadhātu). The sutra then states:

Apart from these dharmas, there is no Tathāgata. The suchness of these dharmas, and the suchness of the Tathāgatas, is all one single suchness (ekaivaiṣā tathatā), not two, not divided (dvaidhīkāraḥ). … beyond all classification (gaṇanāvyativṛttā), due to non-existence (asattvāt).[41]

Suchness then does not come or go because like the other terms, it is not a real entity (bhūta, svabhāva), but merely appears conceptually through dependent origination, like a dream or an illusion.

Edward Conze lists six ways in which the ontological status of dharmas is considered by the Prajñāpāramitā:[35]

Dharmas are non-existent because they have no own-being (svabhava).

Dharmas have a purely nominal existence. They are mere words, a matter of conventional expression.

Dharmas are "without marks, with one mark only, ie., with no mark." A mark (laksana) being a distinctive property which separates it from other dharmas.

Dharmas are isolated (vivikta), absolutely isolated (atyantavivikta).

Dharmas have never been produced, never come into existence; they are not really ever brought forth, they are unborn (ajata).

Non-production is illustrated by a number of similes, i.e., dreams, magical illusions, echoes, reflected images, mirages, and space.

It is through seeing this Tathātā that one is said to have a vision of the Buddha (the Tathāgata), seeing this is called seeing the Buddha's Dharmakaya (Dharma body) which is a not his physical body, but none other than the true nature of dharmas.[42]

Negation and Emptiness

Most modern Buddhist scholars such as Lamotte, Conze and Yin Shun have seen Śūnyatā (emptiness, voidness, hollowness) as the central theme of the PP sutras.[43] Edward Conze writes:

It is now the principal teaching of Prajñāpāramitā with regard to own-being that it is "empty." The Sanskrit term is svabhāva-śūnya. This is a tatpuruṣa compound (one in which the last member is qualified by the first without losing its grammatical independence), in which svabhava may have the sense of any oblique case. The Mahayana understands it to mean that dharmas are empty of any own-being, i.e.,that they are not ultimate facts in their own right, but merely imagined and falsely discriminated, for each and every one of them is dependent on something other than itself. From a slightly different angle this means that dharmas, when viewed with perfected gnosis, reveal an own-being which is identical with emptiness, i.e in their own-being they are empty.[35]

The PP sutras commonly use apophatic statements to express the nature of reality as seen by Prajñāpāramitā. A common trope in the Prajñāpāramitā sutras is the negation of a previous statement in the form 'A is not A, therefore it is A', or more often negating only a part of the statement as in, “XY is a Y-less XY”.[44] Japanese Buddhologist, Hajime Nakamura, calls this negation the 'logic of not' (na prthak).[45] An example from the Diamond sutra of this use of negation is:

As far as ‘all dharmas’ are concerned, Subhuti, all of them are dharma-less. That is why they are called ‘all dharmas.’[39]

The rationale behind this form is the juxtaposition of conventional truth with ultimate truth as taught in the Buddhist two truths doctrine. The negation of conventional truth is supposed to expound the ultimate truth of the emptiness (Śūnyatā) of all reality - the idea that nothing has an ontological essence and all things are merely conceptual, without substance.

The PP sutras state that dharmas should not be conceptualized either as existent, nor as non existent, and use negation to highlight this: "in the way in which dharmas exist (saṃvidyante), just so do they not exist (asaṃvidyante)".[46]

Māyā

Main article: Maya_(religion) § Buddhism

The PP sutras commonly state that all dharmas (phenomena), are in some way like an illusion (māyā), like a dream (svapna) and like a mirage.[47] The Diamond Sutra states:

"A shooting star, a clouding of the sight, a lamp, An illusion, a drop of dew, a bubble, A dream, a lightning’s flash, a thunder cloud— This is the way one should see the conditioned."[48]

Even the highest Buddhist goals like Buddhahood and Nirvana are to be seen in this way, thus the highest wisdom or prajña is a type of spiritual knowledge which sees all things as illusory. As Subhuti in the 8000 line PP sutra states:

"Even if perchance there could be anything more distinguished, of that also I would say that it is like an illusion, like a dream. For not two different things are illusions and Nirvāṇa, are dreams and Nirvāṇa."[49]

This is connected to the impermanence and insubstantial nature of dharmas. The PP sutras give the simile of a magician (māyākāra: 'illusion-maker') who, when seemingly killing his illusory persons by cutting off their heads, really kills nobody and compare it to the bringing of beings to awakening (by 'cutting off' the conceptualization of self view; Skt: ātmadṛṣṭi chindati) and the fact that this is also ultimately like an illusion, because their aggregates "are neither bound nor released".[50] The illusion then, is the conceptualization and mental fabrication of dharmas as existing or not existing, as arising or not arising. Prajñāpāramitā sees through this illusion, being empty of concepts and fabrications.

Perceiving dharmas and beings like an illusion (māyādharmatā) is termed the "great armor" (mahāsaṃnaha) of the Bodhisattva, who is also termed the 'illusory man' (māyāpuruṣa).[51]

Later additions

According to Paul Williams, another major theme of the PP sutras is "the phenomenon of laudatory self reference – the lengthy praise of the sutra itself, the immense merits to be obtained from treating even a verse of it with reverence, and the nasty penalties which will accrue in accordance with karma to those who denigrate the scripture."[52]

According to Edward Conze, the PP sutras added much new doctrinal material in the later layers and the larger texts. Conze lists the later accretions as:[27]

Increasing sectarianism, with all the rancor, invective and polemics that that implies

Increasing scholasticism and the insertion of longer and longer Abhidharma lists

Growing stress on skill in means, and on its subsidiaries such as the Bodhisattva's Vow and the four means of conversion, and its logical sequences, such as the distinction between provisional and ultimate truth

A growing concern with the Buddhist of faith, with its celestial Buddhas and Bodhisattva and their Buddha-fields;

A tendency towards verbosity, repetitiveness and overelaboration

Lamentations over the decline of the Dharma

Expositions of the hidden meaning which become the more frequent the more the original meaning becomes obscured

Any reference to the Dharma body of the Buddha as anything different from a term for the collection of his teachings

A more and more detailed doctrine of the graded stages (bhumi) of a Bodhisattva's career.

Prajñāpāramitā in visual art

The Prajnaparamita is often personified as a bodhisattvadevi (female bodhisattva). Artifacts from Nalanda depict the Prajnaparamita personified as a deity. The depiction of Prajnaparamita as a Yidam deity can also be found in ancient Java and Cambodian art.

Prajñāpāramitā in Ancient Indonesia

Prajñāpāramitā statue from East Java, Indonesia.

Main article: Prajnaparamita of Java

Mahayana Buddhism took root in ancient Java Sailendra court in the 8th century CE. The Mahayana reverence of female buddhist deity started with the cult of Tara enshrined in the 8th century Kalasan temple in Central Java. Some of Prajnaparamita's important functions and attributes can be traced to those of the goddess Tara. Tara and Prajnaparamita are both referred to as mothers of all Buddhas, since Buddhas are born from wisdom. The Sailendra dynasty was also the ruling family of Srivijaya in Sumatra. During the reign of the third Pala king Devapala (815-854) in India, Srivijaya Maharaja Balaputra of Sailendras also constructed one of Nalanda's main monasteries in India itself. Thereafter manuscript editions of the Ashtasahasrika Prajnaparamita Sutra circulating in Sumatra and Java instigated the cult of the Goddess of Transcendent Wisdom.[53]

In the 13th century, the tantric buddhism gained royal patronage of king Kertanegara of Singhasari, and thereafter some of Prajnaparamita statues were produced in the region, such as the Prajnaparamita of Singhasari in East Java and Prajnaparamita of Muaro Jambi Regency, Sumatra. Both of East Java and Jambi Prajnaparamitas bear resemblance in style as they were produced in same period, however unfortunately Prajnaparamita of Jambi is headless and was discovered in poor condition.

The statue of Prajnaparamita of East Java is probably the most famous depiction of the goddess of transcendental wisdom, and is considered the masterpiece of classical ancient Java Hindu-Buddhist art in Indonesia. It was discovered in the Cungkup Putri ruins near Singhasari temple, Malang, East Java. Today the beautiful and serene statue is displayed on 2nd floor Gedung Arca, National Museum of Indonesia, Jakarta.

Selected English translations

Author	Title	Publisher	Notes	Year
Edward Conze	Selected Sayings from the Perfection of Wisdom ISBN 978-0877737094	Buddhist Society, London	Portions of various Perfection of Wisdom sutras	1978
Edward Conze	The Large Sutra on Perfect Wisdom ISBN 0-520-05321-4	University of California	Mostly the version in 25,000 lines, with some parts from the versions in 100,000 and 18,000 lines	1985
Edward Conze	Buddhist Wisdom Books ISBN 0-04-440259-7	Unwin	The Heart Sutra and the Diamond Sutra with commentaries	1988
Edward Conze	The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary ISBN 81-7030-405-9	Four Seasons Foundation	The earliest text in a combination of strict translation and summary	1994
Edward Conze	Perfect Wisdom; The Short Prajnaparamita Texts ISBN 0-946672-28-8	Buddhist Publishing Group, Totnes. (Luzac reprint)	Most of the short sutras: Perfection of Wisdom in 500 Lines, 700 lines, The Heart Sutra and The Diamond Sutra, one word, plus some Tantric sutras, all without commentaries.	2003
Geshe Tashi Tsering	Emptiness: The Foundation of Buddhist Thought, ISBN 978-0-86171-511-4	Wisdom Publications	A guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra	2009
Lex Hixon	Mother of the Buddhas: Meditation on the Prajnaparamita Sutra ISBN 0-8356-0689-9	Quest	Selected verses from the Prajnaparamita in 8000 lines	1993
R.C. Jamieson	The perfection of wisdom, ISBN 978-0-67088-934-1	Penguin Viking	Foreword by H.H. the Dalai Lama; illustrated with Cambridge University Library Manuscript Add.1464 & Manuscript Add.1643	-
Richard H. Jones	The Heart of Buddhist Wisdom: Plain English Translations of the Heart Sutra, the Diamond-Cutter Sutra, and other Perfection of Wisdom Texts, ISBN 978-1478389576	Jackson Square Books	Clear translations and summaries of the most important texts with essays	2012
Geshe Kelsang Gyatso	Heart of Wisdom ISBN 0-948006-77-3	Tharpa	The Heart Sutra with a Tibetan commentary	2001
Lopez, Donald S.	Elaborations on Emptiness ISBN 0-691-00188-X	Princeton	The Heart Sutra with eight complete Indian and Tibetan commentaries	1998
Lopez, Donald S.	The Heart Sutra Explained ISBN 0-88706-590-2	SUNY	The Heart Sutra with a summary of Indian commentaries	1987
Rabten, Geshe	Echoes of Voidness ISBN 0-86171-010-X	Wisdom	Includes the Heart Sutra with Tibetan commentary	1983
Thich Nhat Hanh	The Heart of Understanding ISBN 0-938077-11-2	Parallax Press	The Heart Sutra with a Vietnamese Thiền commentary	1988
Thich Nhat Hanh	The Diamond that Cuts Through Illusion ISBN 0-938077-51-1	Parallax Press	The Diamond Sutra with a Vietnamese Thiền commentary	1992
Red Pine	The Diamond Sutra: The Perfection of Wisdom; Text and Commentaries Translated from Sanskrit and Chinese ISBN 1-58243-256-2	Counterpoint	The Diamond Sutra with Chán/Zen commentary	2001
Red Pine	The Heart Sutra: the Womb of Buddhas ISBN 978-1593760090	Counterpoint	Heart Sutra with commentary	2004
14th Dalai Lama	Essence of the Heart Sutra, ISBN 978-0-86171-284-7	Wisdom Publications	Heart Sutra with commentary by the 14th Dalai Lama	2005
Doosun Yoo	Thunderous Silence: A Formula For Ending Suffering: A Practical Guide to the Heart Sutra, ISBN 978-1614290537	Wisdom Publications	English translation of the Heart Sutra with Korean Seon commentary	2013
Kazuaki Tanahashi	The Heart Sutra: A Comprehensive Guide to the Classic of Mahayana Buddhism, ISBN 978-1611800968	Shambhala Publications	English translation of the Heart Sutra with history and commentary	2015

Author Title Publisher Notes Year

Edward Conze Selected Sayings from the Perfection of Wisdom ISBN 978-0877737094 Buddhist Society, London Portions of various Perfection of Wisdom sutras 1978

Edward Conze The Large Sutra on Perfect Wisdom ISBN 0-520-05321-4 University of California Mostly the version in 25,000 lines, with some parts from the versions in 100,000 and 18,000 lines 1985

Edward Conze Buddhist Wisdom Books ISBN 0-04-440259-7 Unwin The Heart Sutra and the Diamond Sutra with commentaries 1988

Edward Conze The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary ISBN 81-7030-405-9 Four Seasons Foundation The earliest text in a combination of strict translation and summary 1994

Edward Conze Perfect Wisdom; The Short Prajnaparamita Texts ISBN 0-946672-28-8 Buddhist Publishing Group, Totnes. (Luzac reprint) Most of the short sutras: Perfection of Wisdom in 500 Lines, 700 lines, The Heart Sutra and The Diamond Sutra, one word, plus some Tantric sutras, all without commentaries. 2003

Geshe Tashi Tsering Emptiness: The Foundation of Buddhist Thought, ISBN 978-0-86171-511-4 Wisdom Publications A guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra 2009

Lex Hixon Mother of the Buddhas: Meditation on the Prajnaparamita Sutra ISBN 0-8356-0689-9 Quest Selected verses from the Prajnaparamita in 8000 lines 1993

R.C. Jamieson The perfection of wisdom, ISBN 978-0-67088-934-1 Penguin Viking Foreword by H.H. the Dalai Lama; illustrated with Cambridge University Library Manuscript Add.1464 & Manuscript Add.1643 -

Richard H. Jones The Heart of Buddhist Wisdom: Plain English Translations of the Heart Sutra, the Diamond-Cutter Sutra, and other Perfection of Wisdom Texts, ISBN 978-1478389576 Jackson Square Books Clear translations and summaries of the most important texts with essays 2012

Geshe Kelsang Gyatso Heart of Wisdom ISBN 0-948006-77-3 Tharpa The Heart Sutra with a Tibetan commentary 2001

Lopez, Donald S. Elaborations on Emptiness ISBN 0-691-00188-X Princeton The Heart Sutra with eight complete Indian and Tibetan commentaries 1998

Lopez, Donald S. The Heart Sutra Explained ISBN 0-88706-590-2 SUNY The Heart Sutra with a summary of Indian commentaries 1987

Rabten, Geshe Echoes of Voidness ISBN 0-86171-010-X Wisdom Includes the Heart Sutra with Tibetan commentary 1983

Thich Nhat Hanh The Heart of Understanding ISBN 0-938077-11-2 Parallax Press The Heart Sutra with a Vietnamese Thiền commentary 1988

Thich Nhat Hanh The Diamond that Cuts Through Illusion ISBN 0-938077-51-1 Parallax Press The Diamond Sutra with a Vietnamese Thiền commentary 1992

Red Pine The Diamond Sutra: The Perfection of Wisdom; Text and Commentaries Translated from Sanskrit and Chinese ISBN 1-58243-256-2 Counterpoint The Diamond Sutra with Chán/Zen commentary 2001

Red Pine The Heart Sutra: the Womb of Buddhas ISBN 978-1593760090 Counterpoint Heart Sutra with commentary 2004

14th Dalai Lama Essence of the Heart Sutra, ISBN 978-0-86171-284-7 Wisdom Publications Heart Sutra with commentary by the 14th Dalai Lama 2005

Doosun Yoo Thunderous Silence: A Formula For Ending Suffering: A Practical Guide to the Heart Sutra, ISBN 978-1614290537 Wisdom Publications English translation of the Heart Sutra with Korean Seon commentary 2013

Kazuaki Tanahashi The Heart Sutra: A Comprehensive Guide to the Classic of Mahayana Buddhism, ISBN 978-1611800968 Shambhala Publications English translation of the Heart Sutra with history and commentary 2015

References

Wikisource has original text related to this article:

Vajracchedikā Prajñāpāramitā Sūtra

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Shorter Prajñāpāramitā Hṛdaya Sūtra

Wikisource has original text related to this article:

Longer Prajñāpāramitā Hṛdaya Sūtra

Conze, E. Perfect Wisdom: The Short Prajnaparamita Texts, Buddhist Publishing Group, 1993

Williams, Paul. Buddhist Thought. Routledge, 2000, pages 131.

Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations 2nd edition. Routledge, 2009, pg. 47.

Buswell, Robert; Lopez, Donald S. Jr., eds. (2014), The Princeton Dictionary of Buddhism, Princeton University Press pg. 945 "In the PRAJÑĀPĀRAMITĀ literature and the MADHYAMAKA school, the notion of production comes under specific criticism (see VAJRAKAṆĀ), with NĀGĀRJUNA famously asking, e.g., how an effect can be produced from a cause that is either the same as or different from itself. The prajñāpāramitā sūtras thus famously declare that all dharmas are actually ANUTPĀDA, or “unproduced.”"

King, Richard (1995), Early Advaita Vedānta and Buddhism: The Mahāyāna Context of the Gauḍapādīya-kārikā, SUNY Press pg.113 "It is equally apparent that one of the important features of the Prajnaparamita positition is that of the nonarising (anutpada) of dharmas."

Mäll, Linnart. Studies in the Aṣṭasāhasrikā Prajñāpāramitā and other essays. 2005. p. 96

Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory. 2004. pp. 65-66 "Several scholars have suggested that the Prajnaparamita probably developed among the Mahasamghikas in Southern India, in the Andhra country, on the Krsna River."

Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory. 2004. p. 66

Harry Falk and Seishi Karashima, A first‐century Prajñāpāramitā manuscript from Gandhāra — parivarta 1 (Texts from the Split Collection 1). Annual Report of the International Research Institute for Advanced Buddhology at Soka University XV (2012), 19-61.

Williams, Paul. Mahāyāna Buddhism: the Doctrinal Foundations. London, UK: Routledge. ISBN 0-415-02537-0. p.42

Schopen, Gregory. Figments and Fragments of Mahāyāna Buddhism in India. 2005. p. 55

Schopen, Gregory. Figments and Fragments of Mahāyāna Buddhism in India. 2005. pp. 31-32

Hamar, Imre. Reflecting Mirrors: Perspectives on Huayan Buddhism. 2007. p. 94

Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. 2008. p. 6

Conze, Edward. The Short Prajñāpāramitā Texts. 1973. p. 9

Williams, Paul. Mahāyāna Buddhism: the Doctrinal Foundations. London, UK: Routledge. p. 42.

Jan Nattier. 1992. The Heart Sūtra : a Chinese apocryphal text? Journal of the International Association of Buddhist Studies. Vol. 15 (2), p.153-223.

"The Heart Sutra Translation and Commentary", 2004. p.22-24

Lamotte, Etienne; Gelongma Karma Migme Chodron. THE TREATISE ON THE GREAT VIRTUE OF WISDOM OF NĀGĀRJUNA (MAHĀPRAJÑĀPĀRAMITĀŚĀSTRA) VOL. I CHAPTERS I – XV COMPOSED BY THE BODHISATTVE NĀGĀRJUNA AND TRANSLATED BY THE TRIPIṬAKADHARMĀCĀRYA KUMĀRAJIVA OF THE LAND OF KOUTCHA UNDER THE LATER TS’IN

Karl Brunnhölzl "Prajñāpāramitā, Indian “gzhan ston pas“, And the Beginning of Tibetan gzhan stong" (2011) 197p. https://www.istb.univie.ac.at/cgi-bin/wstb/wstb.cgi?ID=78&show_description=1

Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, page 42.

Heirman, Ann. Bumbacher, Stephan Peter. The Spread of Buddhism. 2007. p. 100

Orsborn, M. B.. (2012). Chiasmus in the early Prajñāpāramitā : literary parallelism connecting criticism & hermeneutics in an early Mahāyāna sūtra. (Thesis). Page 41. University of Hong Kong, Pokfulam, Hong Kong SAR. Retrieved from https://dx.doi.org/10.5353/th_b4775259

Wriggins, Sally Hovey (2004). The Silk Road Journey with Xuanzang. Boulder, Colorado: WestviewPress. ISBN 0-8133-6599-6. p.206

Wriggins, Sally Hovey (2004). The Silk Road Journey with Xuanzang. Boulder, Colorado: WestviewPress. ISBN 0-8133-6599-6. p.207

Orsborn, Matthew Bryan. “Chiasmus in the Early Prajñāpāramitā: Literary Parallelism Connecting Criticism & Hermeneutics in an Early Mahāyāna Sūtra”, University of Hong Kong , 2012, page 159.

Conze, Edward, THE PERFECTION OF WISDOM IN EIGHT THOUSAND LINES & ITS VERSE SUMMARY, http://huntingtonarchive.org/resources/downloads/sutras/02Prajnaparamita/Astasahasrika.pdf

Williams, Paul; Mahayana Buddhism, the doctrinal foundations, pages 49-50.

Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, page 28.

Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, page 30.

Conze, Edward; The Ontology of the Prajnaparamita, Philosophy East and West Vol.3 (1953) PP.117-129, University of Hawaii Press

Harrison, Paul. Vajracchedika Prajñaparamita Diamond Cutting Transcendent Wisdom

Orsborn, M. B.. (2012). Chiasmus in the early Prajñāpāramitā : literary parallelism connecting criticism & hermeneutics in an early Mahāyāna sūtra. (Thesis). Page 171. University of Hong Kong, Pokfulam, Hong Kong SAR. Retrieved from https://dx.doi.org/10.5353/th_b4775259

Nagatomo, Shigenori (2000). The Logic of the Diamond Sutra: A is not A, therefore it is A; Asian Philosophy 10 (3), 217–244

Williams, Paul; Mahayana Buddhism, the doctrinal foundations, pages 52.

Harrison, Paul (trans.) Vajracchedika Prajñaparamita Diamond Cutting Transcendent Wisdom, https://hyanniszendo.files.wordpress.com/2011/09/diamondsutra_lettersize1.pdf

Shi Huifeng. Is “Illusion” a Prajñāpāramitā Creation? The Birth and Death of a Buddhist Cognitive Metaphor. Fo Guang University. Journal of Buddhist Philosophy, Vol. 2, 2016

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Asian Art Archived March 12, 2012, at the Wayback Machine

Literature

Karashima, Seishi (2010). A Glossary of Lokakṣema's translation of the Aṣṭasāhasrikā Prajñāpr̄amitā (PDF). Bibliotheca philologica et philosophica Buddhica. Vol XI. The International Research Institute for Advanced Buddhology, Soka Univ. ISBN 978-4-904234-03-7. Archived from the original (PDF) on 2014-01-08.

Müller, F. Max, trans (1894). Buddhist Mahâyâna texts Vol.2, Oxford, Clarendon Press. (The Vagrakkedikâ, the larger Pragñâ-pâramitâ-hridaya-sûtra, the smaller Pragñâ-pâramitâ-hridaya-sûtra)

Orsborn, M.B. (2012). Chiasmus in the Early Prajñāpāramitā: Literary Parallelism Connecting Criticism & Hermeneutics in an Early Mahāyāna Sūtra (PDF) (PhD Dissertation). alias 釋慧峰 Shi Huifeng. University of Hong Kong. Archived from the original (PDF) on 2014-10-28. Retrieved 6 October 2014.

Qing, Fa (2001). The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: With special reference to the Sarvastivada tradition (PhD Dissertation). Advisor: Kawamura, Leslie S. University of Calgary. hdl:1880/40730. ISBN 0612648362.

Vaidya, P.L, ed. (1960). Aṣṭasāhasrikā Prajñāpāramitā with Haribhadra's Commentary Called āloka. Buddhist Sanskrit Texts. 4. Darbhanga: The Mithila Institute.

External links

Wikimedia Commons has media related to Prajnaparamita.

Mahāprajñāpāramitā Mañjuśrīparivarta Sūtra: English Translation, Lapis Lazuli Texts

The Prajnaparamita Literature Bibliography of the Prajnaparamita Literature

Lotsawa House Translations of several Tibetan texts on the Prajnaparamita

● [pt op tr] fr

● by 웨일 파파고번역

작가.	제목	출판인	메모들	연도
에드워드 콘제	지혜의 완성에서 선택한 사이닝 아이 에스비엔 978-0877737094	런던 불교 협회	지혜의 하위의 다양한 완벽함의 부분들	1978
에드워드 콘제		캘리포니아 대학교	대부분 25,000줄로 된 버전으로, 버전의 일부는 100,000줄과 18,000줄로 표시됩니다.	1985
에드워드 콘제		언윈	해설이 있는《심경》과《금강경》	1988
에드워드 콘제		포 시즌 재단	엄격한 번역과 요약이 결합된 가장 초기 텍스트	1994
에드워드 콘제	완벽한 비디오 게임;	불교 출판 그룹, totnes. (Luzacrecompation)	대부분의 짧은 하위 항목: 500줄 700줄로 된 지혜의 완벽함과 한 단어인 '심경'과 '금강경', 그리고 몇 단어의 '민간주'등이 있는데, 모두 논평이 없다.	2003
게쉬 타시 셰링	수용성:	Wisdom출판물	티베트 불교 관점에서 본 공허함의 주제에 대한 가이드(영문판)	2009
렉스 닉슨		탐구	Prajnaparamita에서 선정된 8,000줄의 시	1993
R.C. 제이슨		펭귄 바이킹	달라이 라마 H.H. 의 서문. 캠브리지 대학 도서관 ManuscriptAdd.1464 및 ManuscriptAdd.1643	-
리처드 H. 존스	불교의 지혜의 심장:	잭슨 스퀘어 북스	명확한 번역과 에세이를 포함한 가장 중요한 본문의 요약	2012
게쉬 켈상 교소	지혜의 심장 아이 에스비엔 0-948006-77-3	Tharpa	티베트어 해설이 있는《심경》	2001
Lopez, DonaldS.		프린스턴	8개의 인도 및 티베트어 해설이 있는《심경》	1998
Lopez, DonaldS.		R&D	인도의 평론을 요약한《심경》	1987
랩툰, 게쉬		지혜는.	티베트어 해설이 포함된 '심장 경계경'을 포함하고 있습니다.	1983
타이크나트 한		파랄랙스 프레스	베트남 시대 해설이 있는《심경》	1988
타이크나트 한		파랄랙스 프레스	베트남판 시문이 있는 금강경	1992
붉은 소나무	금강경 지혜의 완성	대위 법	천제연 해설을 통한 금강경	2001
붉은 소나무		대위 법	해설이 있는《심경》	2004
14대 달라이 라마		Wisdom출판물	제14대 달라이 라마의 해설을 담은《심경》	2005
유두선		Wisdom출판물	한국의 선평을 이용한 심경의 영문 번역	2013
다나하시 가즈아키		샴발라 출판물	역사와 해설을 담은 '심경'의 영문 번역	2015

■ 불교사전 링크 및 불교 사전 출처 종합 안내

https://buddhism007.tistory.com/5710

■ 본 페이지 ID 정보
https://buddhism007.tistory.com/entry/반야바라밀다
http://buddhism007.tistory.com/12679
sfx--dict/반야바라밀다.txt

●● 관련정보 사용페이지

----[다른 페이지에서 붙이기]---

‡반야바라밀다

Lab value 불기2564/01/14/화/13:45

● 반야바라밀다와 일반적 지혜의 차이

반야의 원뜻이 지혜라고 한다.
그렇게 설명하면 반야와 지혜가 어떤 점에서 차이가 나는지 혼동을 일으키게 된다.
특히 반야 다음에 바라밀다가 붙어 있는 상태와 아닌 경우는 무슨 의미차이가 있는가가 문제된다.

이 문제는 그 출발점이 현실의 생사고통의 해결이 초점이다.

현실에서 생사고통을 받는 상태가 있다.
그래서 이 문제를 해결하려면 어떻게 해야 되는가가 문제된 것이다.

그런데 그런 문제의식을 갖고
생사고통을 살피고 그 해결방안을 찾는 가운데
어떤 내용을 어떻게 관해서 깨닫게 되면
그로부터 이 문제가 해결된다.
생사고통과 생사의 문제가 해결된다.

그런데 여기에 세속에서 지혜라고 일컫는 그런 내용은
이런 특성을 갖지 못한다.
오히려 알고보면 세속에서 지혜라고 하는 것은
이런 생사고통을 증폭시키고 무량하게 받아나가게 하는 원인이 된다.
그 사정은 망집을 바탕으로 그런 활동을 하기 때문이다.
백과사전에 수많은 분야의 지식이 기재되어 있다.
그런데 이부분이 바로 그런 기능을 한다.

어떤 테러사건이 발생해서 수백명이 부상당하고 고통당한다.
그런데 그 테러에 사용한 무기에 관련되 지식이 바로 이런 기능을 한다.
그리고 심지어 테러를 행한 이가 그런 뜻을 갖는 과정에도 그런 지식이 기여한다.
그래서 이것은 생사고통이란 문제의 원인이다. 해결방안이 아니다.

그런데 반야는 그렇지 않다.
그래서 생사고통을 해결하는 기능을 한다.
그리고 알고보면 이 반야바라밀다가 부처님을 낳은 어머니와 같다.
이런 뜻이다.

그래서 이런 입장에서 반야와 지혜를 구별해야 한다.

반야바라밀다가 현실을 관할 때 그 실상의 공함을 꿰뚫어 관하게 된다.
실상이 공함을 관하는 것은 다음 의미다.
생사현실의 본 바탕은 그런 내용을 얻을 수 없어 공하다.
따라서 생사현실은 본래 그런 내용을 얻을 수 없는데 단지 인연화합으로 그렇게 얻는 내용임을 의미한다.
마치 침대에 누어 바다나 황금꿈을 꿀 때 그 바다나 황금이 생생해도
그것은 침대에는 없는 내용이이서 실답지 않은 것과 사정이 같다.

생사현실의 본 바탕과 관련하여 이런 사정을 관함으로써 생사현실에 집착하지 않게 된다.
그리고 그런 망집에 바탕해 업을 행하지 않게 된다.
그래서 생사현실에 묶이지 않게 된다.
이것이 실상의 공함을 꿰뚤어 관하는 반야바라밀다가 생사고통을 제거하는 핵심이 되는 사정이다.

◆vfpg6480

◈Lab value 불기2564/01/13/월/21:20

○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Claude-Monet-the-valley-of-sasso-blue-effect.jpg!HD

○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승 Rainbow_Rose_(3366550029)

○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Taras_Shevchenko_painting_0181

♥Chavães ,Portugal

○ 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe'

○상세정보=> http://buddhism007.tistory.com/4916

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문서정보 ori http://buddhism007.tistory.com/12679#6480
sfx--dict/반야바라밀다.txt
sfd8--불교용어dic_2564_01.txt ☞◆vfpg6480
불기2564-01-13
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