불교 여래장사상의 교육적 함의 = Educational Implications of Tathāgatagarbha in Buddhism

다국어 초록 (Multilingual Abstract)

The main aim of this study is to implicate the educational meaning of Tathāgatagarbha thought after considering mind and consciousness theories presented in Tathāgatagarbha thought and examining ways to realize buddhadhātu(佛性).
Tathāgatagarbha thought is a Buddhist doctrine emphasizing that the people full of realistic klesa(煩惱) has buddhadhātu, the mind of vimukti(解脫), in them. However, Buddha and sattva(衆生) are not the same, therefore, firm belief that he is Buddha and steady practice are required in order to become Buddha. Therefore, educational implications of tathāgatagarbha thought in the current study is self-education in which the people realize that the buddhadhātu of spiritual enlightenment is originally established and intend to be spiritually awakened within own life.
Main contents in Chapter II of the current study are as follows. Tathāgatagarbha thought originated in 'the purity of self-nature, klesa of external dust' of the early Buddhism. This developed into Simsikbonjeongseol(心識本情說) of eighteen schools, and accepted Vijnaptimatra and Dhyamika thoughts from Mahayana Buddhism. And nine metaphors were presented in order to claim that Tathāgatagarbha thought exists, and niṣyanda(等類), ekayāna(一乘), vyākaraṇa(授記) and trividha-svabhāva(三種自性) were mentioned as the grounds. Chapter III explained the development of mind and consciousness theories focusing on the early Buddhism, eighteen schools and Simsikbonjeongseol of Mahayana Buddhism. Then, developmental process of mind and stages of enlightenment are examined focusing on Buddhist texts of Tathāgatagarbha thought. Chapter IV examined practices for enlightenment of buddhadhātu by faith, knowing, vāsanā(熏習), inspiring mind and practice.
Educational meaning presented in Tathāgatagarbha thought was interpreted in Chapter V based on discussions from Chapters II to IV. The sattva can accomplish realization up to icchantika(一闡堤) because they are existence of buddhadhātu that come back to the original nature. In addition, Tathāgatagarbha thought has a self-transcendental educational aims beyond a self-realizable educational aims. Therefore, four educational principles can be induced in Tathāgatagarbha thought for realizing ideal personality; that is, enlightenment, vāsanā, equality and respect for living things. Characteristics of practical methods for improving nature in Tathāgatagarbha thought are inspiring mind, a promise and practice. Inspiring mind is having a stage in which mind for enlightenment is aroused and its durability is guaranteed. Inspiring mind means an intrinsic motivation as self-determination according to a learner's level, therefore, provides conceptual understanding, so called, durability of motivation in modern education. A promise is a good pledge to himself meaning that he will gain enlightenment and have mercy on the sattva. Practice is a concrete effort to accomplish enlightenment through inspiring mind, therefore, this is a self-educational and practical method because a learner should pursue truth for himself as a democratic citizen who lives harmoniously with everyone.
Educational implications of Tathāgatagarbha thought has following suggestions to modern education.
First of all, Tathāgatagarbha thought is similar to postmodernism in a view of post-self, post-rationality and deconstruction. In addition, it can complement limitations of postmodernism because it admits differences and diversity of education through returning to the original nature. Secondly, Tathāgatagarbha thought seeks to convert from rationality and technology considered by modern society first, that is, from instrumentally rational thinking to ontological thinking. Tathāgatagarbha thought aims at reflective pedagogy or ontological pedagogy trying to recover himself from an unstable being to the original nature. Thirdly, pratitya-samutpada thinking of Tathāgatagarbha thought provides suggestions to ecological educational viewpoint toward an individual and an individual, an individual and nature, and nature and nature. Fourthly, Tathāgatagarbha thought emphasizes that all existence has the possibility of enlightenment. In particular, the foundation of enlightenment is possible because all human beings have buddhadhātu, and this is the ground of the dignity of man. Also this indicates moral possibility, therefore, moral personality is completed through self-transformation. Accordingly, man having buddhadhātu has the dignity of man, and this again becomes the ground of human rights ideology. Fifthly, man can reveal the original wisdom and virtue if they keep removing klesa and wrong opinions as existence having indefinite possibility. This accords with education for spirituality that is pursued in holistic education.
Accordingly, the educational meaning of Tathāgatagarbha thought can help to overcome present problems caused by competitiveness, accomplishment first ideology, materialism, instrumental rationalism. Moreover, Tathāgatagarbha thought has values of educational aims that pursues an ideal society by recovering the original nature through practice.

목차 (Table of Contents)

• Ⅰ. 서론 1
• Ⅱ. 여래장사상의 형성 배경과 존재 9
• 1. 여래장사상의 형성 배경 9
• 2. 여래장의 존재 비유 21
• 3. 여래장의 존재 근거 25
• Ⅲ. 여래장사상에서 심식설의 전개와 내용 33
• 1. 여래장사상에서 심식설 전개 과정 33
• 1) 초기불교에서 심식본정설 33
• 2) 부파불교에서 심식본정설 37
• 3) 대승불교에서 심식본정설 42
• 2. 여래장사상의 심식설 내용 48
• 1) 불성의 중도적 의미 48
• 2) 중층구조로서의 일심이문 56
• 3) 아뢰야식과 여래장과의 융합 61
• 4) 아리야식의 전개와 깨달음 67
• Ⅳ. 불성의 현전화를 위한 실천 78
• 1. 믿음과 앎 78
• 2. 훈습 86
• 3. 발심과 수행 92
• Ⅴ. 여래장사상의 교육적 함의 101
• 1. 본래성으로의 회복가능적 존재 101
• 2. 깨달음을 통한 자아초월의 교육 105
• 3. 이상적 인격실현의 원리 109
• 4. 심성 함양의 실천 방법 119
• Ⅵ. 결론 127
• 참고문헌 132