초기 불교에서 바라본 몸과 마음의 관계 - 일원론과 이원론 사이의 중도 = A Buddhist Approach to the Mind-Body Problem – The Middle Position between Monism and Dualism –

다국어 초록 (Multilingual Abstract)

The present article investigates Early Buddhism’s mind-body relationship focused on nāma-rūpa. Early Buddhist texts (EBTs) make use of mind-body distinction, and consciousness (viññāṇa) sometimes refers to as evolving consciousness (saṁvattanika-viññāṇa) or stream of consciousness (viññāṇa-sotaṃ) that sustains personal continuity during life and through subsequent rebirths. This has led some thinkers to search for insight into the way Early Buddhism supports mind-body dualism. How Early Buddhism understand the nature of the mind-body relationship can be seen from interrelationship between nāma and rūpa in the formula of dependent origination (paṭiccasamuppāda). The Buddha was often asked a set of questions known as the ‘undermined (avyākata) questions’ which included “is the life-principle the same as the mortal body?”’ and “is the life-principle different from the mortal body?” The questions amount to asking whether there is an eternal Self which survives the death of the body (Eternalism) or whether a supposedly substantial Self is nevertheless destroyed at death, this being the total end of a being (Annihilationism). He set aside the questions as time-wasting and mis-constructed. This suggests that Early Buddhism avoids the dualistic theory, which says that mind and matter are strictly separate entities. Early Buddhism also avoids the monistic theory, which says that mind and matter are finally reducible to one, either to mind (idealism) or to matter (materialism). Keeping itself equally aloof from both theories, Early Buddhism explains the mind-body relationship as one of reciprocal dependence. This is the middle way (majjhimā-paṭipadā) avoiding two extremes in theory.

국문 초록 (Abstract)

이 논문은 초기 불교의 몸과 마음 간의 관계를 명색(名色, nāma-rūpa)을 중심으로 살펴본다. 초기 불교 텍스트(EBTs)는 몸과 마음을 구분하여 설명하고 있으며, 식(識, viññāṇa)은 한 평생과 계속되는 재생을 통해 개인의 연속성을 유지하는 식 흐름(viññāṇa-sotaṃ)이나 진행식(saṁvattanika-viññāṇa)으로 언급된다. 그래서 일부 사상가들은 초기 불교가 심신이원론을 지지한다고 생각하게 되었다. 초기 불교가 몸과 마음 간의 관계의 본질을 어떻게 이해하는가는 연기(緣起, paṭiccasamuppāda)에서 식과 명색의 상호의존성에서 알 수 있다. 붓다는 종종 “생명이 몸과 같은가?”, “생명이 몸과 다른가?”를 포함하는 ‘무기(無記, avyākata)’로 알려진 일련의 질문을 받았다. 그 질문은 육체의 죽음 이후에도 살아남는 영원한 자아가 존재하는지(상주론), 또는 실체적 자아가 존재의 완전한 종말인 죽음과 동시에 파괴되는지(단멸론)를 묻는 것과 같다. 붓다는 이러한 질문을 시간 낭비와 잘못된 구성으로 제쳐두었다. 이는 초기 불교가 몸과 마음이 엄밀히 분리된 실체라는 이원론을 피했음을 뜻한다. 또한 마음과 물질이 마침내 하나, 즉 정신(유심론)이나 물질(유물론)로 환원될 수 있다고 말하는 일원론도 피했음을 뜻한다. 초기 불교는 두 이론 모두에서 동등하게 초연하여 마음과 몸의 관계를 상호 의존으로 설명한다. 이것이 바로 사상에서의 양극단을 피하는 중도(中道, majjhimā-paṭipadā)이다.

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