Lotus Sutra (Saddharma-puṇḍarīka-sūtra) is one of the much translated Sutras. But it has been having the meaning uncleared or translated with no hard ground. Of them, I'd like to narrow down the four terms such as ren-fei-ren(人非人), gong-dian(宮殿), xue-wu-xue(學無學), fei-you-xiang-fei-wu-xiang(非有想非無想) which has been differently translated among Korean versions. To assert the meaning of them above, I tried to make comparison of Miao-fa-lian-hua-jing(妙法蓮華經) translated by Kumārajīva, Zheng-fa- lian-hua-jing(正法華經) translated by Dharmarakṣa, and sanskrit-version of Lotus Sutra. And the commentaries of Zhiyi(智顗), Jizang(吉藏), Kuiji(窺基), Jiehuan(戒環) and Myo-beop-yeon-hwa-gyeong-en-hae(妙法蓮華經諺解) worked at gan-gyeong-do-gam(刊經都監) in king Sejo(世祖) of Joseon(朝鮮) period are refered as well. So I can reach the conclusion as follow. First, the term of ren-fei-ren(人非人) classified in the end of the eight classes of supernatural beings(八部衆) is not translated for the object to be called just as, ‘man and non-man’ or ‘a being resembling but not a human’ but the closing words of the eight classes of supernatural beings as ‘etc’. Second, gong-dian(宮殿) carried by Heavenly beings is understood not as the ‘vehicle’ but ‘palace’. Third, in case of xue-wu-xue(學無學), though translating ‘the man who study Aśaiikṣa(無學)’ it is much reasonable to understand ‘Śaikṣa(有學) and Aśaiikṣa’. And the last, fei-you-xiang-fei-wu-xiang(非有想非無想) is verified ‘the beings with neither thinking nor not-thinking’, far from the two objects of one who has ‘not-thinking’ and who has ‘thinking.’
目次
I. 서언 151 II. 人非人의 해석 152 1. ‘사람인 듯 아닌 듯한 것’이라는 번역 152 2. ‘사람과 사람 아닌 것’이라는 번역 154 3. 天龍八部를 맺는 것이라는 해석 156 III. 天神이 대동하고 다니는 ‘宮殿’의 의미 158 1. ‘궁전’이라는 번역과 ‘탈것’이라는 번역 158 2. ‘궁전’이라는 번역의 타당성 160 IV. 學無學人의 번역 161 1. ‘無學을 배우는 사람’이라는 戒環의 해석 161 2. ‘學人과 無學人’을 지지하는 해석들 163 V. 非有想非無想의 해석 164 1. ‘非有想과 非無想’이라는 번역의 문제 165 2. ‘非有想非無想 중생’의 의미 166 VI. 맺는 말 168
