『법화경』 해석에 있어서 몇 가지 문제

Several Problems in translating Lotus Sutra

&nbsp;&nbsp;Lotus Sutra (Saddharma-pundar？ka-s？tra) is one of the much translated Sutras. But it has been having the meaning uncleared or translated with no hard ground. Of them, I&quot;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.<BR>&nbsp;&nbsp;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 Kum？raj？va, Zheng-fa-lian-hua-jing(政法華經) translated by Dharmaraksa, and sanskrit-version of Lotus Sutra. And the commentaries of Zhiyi(智頭), 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.<BR>&nbsp;&nbsp;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, &quot;man and non-man&quot; or &quot;a being resembling but not a human&quot; but the closing words of the eight classes of supernatural beings as &quot;etc&quot;. Second, gong-dian(宮殿) carried by Heavenly beings is understood not as the &quot;vehicle&quot; but &quot;palace&quot;. Third, in case of xue-wu-xue(學無學), though translating &quot;the man who study A？aiiksa(無學)&quot; it is much reasonable to understand &quot;？aiksa(有學) and A？aiiksa&quot;. And the last, fei-you-xiang-fei-wu-xiang(非有想非無想) is verified &quot;the beings with neither thinking nor not-thinking&quot;, far from the two objects of one who has &quot;not-thinking&quot; and who has &quot;thinking.&quot;