여래장사상에서 자아와 무아 = Atman and Anatman in the Tathagatagarbha Tought

다국어 초록 (Multilingual Abstract)

While the mainstream Buddhism denies the existence of Atman as a metaphysical substance, the texts which belong to the Tathagatagarbha thought use the term Atman freely and positively. This usage of the term ``Atman`` triggered criticism from anti-Tathagatagarbha thinkers, being considered to admit the concept of Atman of the Indian orthodox system. Various interpretations on Atman, however, are found not only in the late commentaries on Tathagatagarbha literature but also in the Mahaparinirvana-sutra and the Ratnagotravibhaga themselves in a way that harmonizes the concept ``Atman`` with the concept ``anatman`` of the mainstream Buddhism. This paper aims to investigate several types of the harmonization mainly depending on Ruegg`s previous study and to examine the differences of interpretations between Tathagatagarbha thought and Yogacara school. The first type of harmonization is to interpret the concept of Atman as provisional (neyartha) doctrine. In this case, Atman is primarily regarded as a tool to convert non-Buddhists or laymen to Tathagatagarbha thought. The second type of harmonization is to deny the negative meaning of Atman, which non-Buddhist or laymen adhere to, but to confirm the concept of Atman of Tathagatagarbha thought as ultimate and positive substance. The reason why the negative meaning of Atman is denied is because it does not correspond to the one that is admitted in Tathagatagarbha thought. It means that the object of the two Atman is different: one is negative therefore it is denied, another is positive therefore it is confirmed. The former is satkayadrsti, and the latter is tathagata or Buddha-dhatu, or Tathagatagarbha. The third type of harmonization is identification of the two terms Atman and anatman (A as well as B) and negation of the two terms (neither A nor B). The former is related with the inaccessibility to the ultimate reality. The latter is to manifest the ultimate reality in an elevated level by devaluating both Atmadrsti and anatmadrsti as prapanca. Finally, I investigated the karika and its commentary and subcommentaries, which is quoted in the 寶性論 and 佛性論 from MSA IX.23, but replaced by another passage in extant RGV. The karika quoted form MSA coincides with the context of RGV, but its commentary and subcommentaries by Asvabhava and Sthiramati re-interpreted the concept of Atman as svabhava. The concept of Atman as svabhava is not found in the RGV. This could be why the extant RGV replace the present passage with another passage from Asta.

참고문헌 (Reference)

1 김성철, "초기불교의 이념과 명상" 씨아이알 2009

2 桂紹隆, "인도인의 논리학" 산지니 2009

3 정승석, "윤회의 자아와 무아" 장경각 1999

4 정호영, "여래장사상" 대원정사 1993

5 陳 眞諦, "불성론, 대정장31, No.1610"

6 後魏 勒那摩提, "보성론, 대정장31, No.1611"

7 안성두, "보성론" 소명출판사 2011

8 "대반열반경, 宋 慧嚴等依泥洹經加之, 대정장12, No.375"

9 並川 孝儀, "正量部の硏究" 大藏出版 2011

10 高崎直道, "寶性論 ․ 法界無差別論" 大藏出版 1999

11 "安慧造『大乘莊嚴經論釋疏』-普堤品(I), (I, II)" 西藏文典硏究會 1 : 1979

12 松本史朗, "如來藏思想は佛敎にあらず" 35 (35): 127-132, 1986

13 Dorjee Wangchuk, "The rÑin-ma Interpretations of the Tathāgatagarbha Theory" Österreichische Akademie der Wissenschaften 48 : 171-213, 2004

14 Edward H. Johnston, "The Ratnagotra-vibhāga Mahāyānottaratantraśāstra" The Bihar Research Society 1950

15 Buescher, Hartmut, "Sthiramati's Triṁśikāvijñaptibhāṣya - Critical Editions of the Sanskrit Text and its Tibetan Translation" Verlag der Österreichischen Akademie der Wissenschaften 2007

16 Collins, Steven, "Selfless Persons : Imagery and Thought in Theravada Budddhism" Cambridge University Press 1982

17 Schmithausen, Lambert, "Philologische Bemerkungen zum Ratnagotravibhāga" 15 : 123-177, 1971

18 Suzuki, Daisetz T., "Peking Tibetan Tripiṭaka, Peking Edition" Tibetan Tripiṭaka Research Institute 1955

19 par Sylvain Lévi, "Mahāyānasūtrālaṁkāra, tome Ⅰ texte" Bibliothèque de l’Ecole des Hauts études 1907

20 "MSAṬ Asvabhāva, *Mahāyāna-sūtrālāṃkāra-ṭīkā, P. No.5530"

21 Ruegg, David Seyfort, "Buddha-nature, mind, and the problem of gradualism in a comparative perspective : on the transmission and reception of Buddhism in India and Tibet" SOAS 1989

22 Vaidya. P. L, "Aṣṭasāhasrikā Prajñāpāramitā with haribhadra's commemtary called Āloka, BST 4" The Mithila Institute of Post‐Graduate studies and Research in Sanskrit Learning 1960