Kamalaśīla의 『명상수행의 점진적 단계』 (Bhāvanākrama) 첫 번째 편의 전승과 변용

초록

This study conducts a systematic comparative philological investigation into the textual transformations that emerged during the transmission history of the first chapter of the Bhāvanākrama(BhK I), composed by Kamalaśīla, a preeminent scholar of the Yogācāra-madhyamaka tradition. Through rigorous diachronic analysis of stratified manuscript evidence—encompassing Sanskrit critical editions, Dunhuang Tibetan manuscripts (IOL Tib J 648 and PT 825), subsequent xylographic recensions of the Tibetan canon including the Peking edition, and Chinese renditions—this investigation delineates four distinctive taxonomies of textual metamorphosis. First, the research meticulously reconstructs the semantic compression trajectory of the BhK I title through precision philological methodology. It elucidates the evolutionary process whereby the comprehensive Sanskrit designation “The Progressive Stages of Meditation [to be Cultivated by] Bodhisattvas” (Bodhisattvabhāvanākra- ma, Byang chub sems dpa'i bsgom pa'i rim pa) underwent systematic abbreviation to “Bhāvanākrama (bsGom pa'i rim pa)” within Tibetan transmission lineages, while examining the broader philological ramifications of this titular transformation. Second, the study provides multifaceted analysis of textual discrepancies in scriptural citations embedded within BhK I. It presents paradigmatic instances where canonical quotations preserved in Dunhuang Tibetan manuscripts, Dānapāla's (Shīhù 施護) Chinese translation, and later xylographic Tibetan canonical collections exhibit substantive divergences from extant Sanskrit critical editions, thereby interrogating the hermeneutical significance of such textual variations. Third, the research undertakes comparative examination of incongruities in versified (gāthā) citations across Sanskrit, Tibetan, and Chinese transmission traditions, investigating how prosodic adaptation strategies and semantic transfer mechanisms reflect distinctive translational paradigms within respective cultural matrices. Fourth, constituting the study's most significant contribution, the investigation traces the philosophical reconfiguration of compassion meditation(karuṇābhāvanā) conceptualization. It provides meticulous doctrinal-historical analysis demonstrating how praxis-oriented meditative techniques emphasizing “equality between self and sentient beings” in earlier transmissions underwent systematic transformation into the more psychologically internalized notion of “mental equanimity” in subsequent traditions. Transcending conventional linguistic or codicological comparison, this study deploys an innovative “text and trans-text” methodological framework to illuminate the sophisticated dynamics of cultural recontextualization and doctrinal reinterpretation characterizing Buddhist meditation literature as it traversed from the Indian subcontinent to Tibetan and East Asian civilizations. This approach yields unprecedented insights into the dynamic transmission mechanisms of Buddhist textuality and their adaptive cultural strategies, demonstrating that manuscript transmission constitutes not mere mechanical reproduction but rather a continuous process of creative hermeneutical reconstruction informed by the distinctive religious sensibilities and philosophical horizons endemic to each cultural milieu.

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