| Summary: | 碩士 === 南華大學 === 宗教學研究所 === 96 === The Bodhisattvas’ practices are always a major concern for Chinese Mahayana Buddhism. Due to the fact that most of the previous studies only explore the sources of the ten stages of the Bodhisattvas’ practices in the Large Sutra on Perfect Wisdom, few elucidate the contents of each stage, let alone try to find out the connection among the stages, this study applies the method of philology, before interpreting the theory underlying the ten stages, to expound the contents and the characteristics of the ten stages of the Bodhisattvas’ practices in this sutra. In addition, the relationship between the ten stages in this sutra and the other ten stages (ten bhumi/ vihara) in the early Mahayana sutras will also be elaborated.
The characteristics revealed in the ten stages of the Bodhisattvas’ practices in the Large Sutra on Perfect Wisdom are three: first, all those who devoted to the Bodhisattvas’ practices from the first to the third stage need to cultivate the Bodhisattvas’ compassion, benefit others, and learn the Bodhisattvas’ doctrines. Secondly, all those who devoted to the Bodhisattvas’ practices from the fourth to the sixth stage need to modify the Wravaks’ practices in order to deepen the Bodhisattvas’ practices.” Thirdly, all those who devoted to the Bodhisattvas’ practices from the seventh to the tenth stage need to accomplish self-development and utilize supernatural power to benefit sentient beings.
These characteristics differ from those in the ten stages expounded in the early Mahayana sutras in four aspects: first, the Bodhisattvas’ practices in the Large Sutra on Perfect Wisdom are directed by the mentality of nonpprehension, that is, prajba; secondly, as the practitioners of the first six stages are subject to regressing to the stages of Wravaks and Pratyeka-buddhas, they are strongly urged to avoid Wravak-thought and Pratyeka-buddha-thought. Thirdly, the Bodhisattvas’ practices of the ten stages in this sutra embrace the Wravaks’ practices but modify them to distinguish the supremacy of the Bodhisattvas’ practices. Last, the Bodhisattvas’ practices in this sutra are elevated and deepened from one stage to the next stage. In discussion of the relationship between the ten stages of the Bodhisattva’s practices in this sutra and the ten stages of the other sutras, the ten stages of the Bodhisattva s’ practices in this sutra are contrasted with the ten stages elucidated in Hua-yen sutras and the Mahavastu.
|
|---|
