In this paper I will discuss a characteristics of the kula-putra and kula-duhitṛ in the Mahāprajñānapāramitā-sūtra. Generally their chara cteristics in this text can classify three kinds as follows. First, The kula-putra(son of good family) and kula-duhitṛ(daughter of good family) in the Āgama(阿含) indicate simply the son and daughter of good family, the married buddhists before the leaving home buddhist, and the married buddhists accumulating virtuous deeds in order to born th heaven on the next life. But whichever case you may take, it indicates the mairried buddhist. Second, We can understand in the two aspects about the relation between the kula-putra or the kula-duhitṛ and the Bodhisattva as the independent practitioner in the Mahāyāna-Buddhism. One is the case that it call Mahābodhisattva(大菩薩), such as Avalokiteśvara(觀自在菩薩). This occasion is used the vocative case. The other case, even if the kula-putra or the kula-duhitṛ produced bodhicitta, indicates an ordina ry person-bodhisattva(凡夫菩薩) who does not yet have a certain belief of the prajñānapāramitā(般若波羅蜜). But we can know this two used different usages in the Mahāpra jñānapāramitā-sūtra. The former used mainly the partner to explain the prajñānapāramitā. But this case does not use the kula-putra with the kula-duhitṛ, but mostly only kula-putra. The latter is the case that the kula-putra or the kula-duhitṛ has been practice six prajñāna pāramitā for a long time from the past times. This typical example is Sadāpralā pa-bodhisattva(常啼菩薩). Third, the characteristics of the kula-putra or the kula-duhitṛ is the devotee that listens, accepts, and memories the prajñānapāramitā, writes, keeps, respects and offers the Mahāprajñānapāramitā-sūtra, the conveyor and keeper who hands down and keeps up the Mahāprajñāna pāramitā- sūtra or the Dharma-bhāṇaka(法師) who have other persons write, give, accept and keep the Mahāprajñānapāra mitā-sūtra, and speeches, teaches, discriminates, explains and comment on prajñāna pāramitā to other persons by various cause and occasion. In this case the Dharma- bhāṇaka is a nickname of the Bodhisattva. In conclusion, the kula-putra or the kula-duhitṛ is the open-hearted name to anyone who wish to become the buddha without the married buddhists and the leaving home buddhist, or the degree of the disci pline in the Mahāprajñānapāramitā-sūtra.
目次
1. 들어가는 말 151 2. 선남자·선여인의 일반적 의미 154 3. 대승불교 이전의 경전에서 선남자·선여인의 성격 157 (1) 단순히 ‘훌륭한 가문의 출신자’라는 의미로 쓰인 경우 158 (2) 비구 된 자가 출가하기 전 집에 있었을 때를 부르는 경우 158 (3) 5계를 지키고, 부모를 비롯한 처자·종친·사문·바라문을 공경하는 경우 160 4. 선남자·선여인과 보살과의 관계 164 5. 반야반라밀의 신앙자와 전지자로서 선남자·선여인 174 1) 반야반라밀의 신앙자로서 성격 175 (1) 모든 천신과 시방 현재불의 의해 수호되고 보호받는 경우 175 (2) 단지 반야바라밀을 서사하여 집에서 공양만 해도 이익을 얻는 경우 177 (3) 칠보로 된 탑을 세워 공양하는 것보다 반야바라밀을 수지독송하고 공양하는 것이 더 많은 복덕을 얻게 되는 경우 177 (4) 반야바라밀에 의해 모든 공덕을 얻게 되는 경우 178 2) 반야반라밀의 전지자로서 성격 182 (1) 반야반라밀을 다른 사람을 위해 설하는 경우 182 (2) 반야반라밀을 다른 사람에게 주어 써서 독송하고 설하게 하는 경우 183 (3) 다른 사람을 위하여 갖가지 인연으로 반야반라밀의 뜻을 연설하고 열어 보이며 분별하여 쉽게 해석해 주는 경우 184 3) 반야반라밀을 독송하고 설하는 법사로서 성격 185 6. 나오는 말 188
