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실유론자들의 불상부단설에 대한 용수의 비판=Nāgārjuna's Critique on the Theory of Non-permanence and Non-destruction of Dravya-sat vādin |
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| 著者 |
남수영 (著)=Nam, Soo-young (au.)
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| 掲載誌 |
인도철학=印度哲學=Korean Journal of Indian Philosophy
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| 巻号 | n.30 |
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| 出版年月日 | 2010 |
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| ページ | 97 - 128 |
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| 出版者 | 印度哲學會 |
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| 出版サイト |
http://krindology.com/
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| 出版地 | Korea [韓國] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 韓文=Korean |
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| ノート | 저자정보: 금강승가대학 교수. |
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| キーワード | 용수= nAgArjuna; 불상부단; 실유=real existence,; 연기=dependent origination; 유위상; non-permanence and non-destruction; characteristics of the created dharma; momentariness; continuity of the created dharma |
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| 抄録 | 용수는 반야경의 공사상을 계승하여 중관사상을 확립하였다. 그의 대표적 저술인 근본중송에서 발견되는 중관사상의 논리적 근거는 연기설인데, 용수는 귀경게에서 연기를 팔불(八不)로 설명하고 있다. 즉 연기는 불생불멸, 불일불이, 불거불래, 불상부단을 특징으로 한다는 것이다. 그런데 용수의 근본중송에는 다음과 같은 게송이 발견된다. ‘존재를 인정하는 [사람]도 단멸(斷滅)이나 상주(常住)에 [떨어지지] 않는다. 생존이란 결과와 원인의 발생과 소멸이 연속하는 것이기 때문이다. 21-15)’논자는 위의 게송이 언급하는 내용에 따라, 유부와 경량부 등의 실유론자들도 용수와 마찬가지로 불상부단을 진실로서 승인한다는 점에 주목하고, 그들이 제시하는 불상부단설과 그에 대한 용수의 비판, 그리고 용수가 제시하는 불상부단의 실상에 대하여 살펴보았다. 그리고 그 결과 다음과 같은 사실을 확인할 수 있었다. 유부와 경량부 등의 실유론자들은 각기 다양한 실유를 승인하면서도, 찰나멸론과 상속설 등을 채택하여, 자파의 학설이 불타의 근본 가르침 가운데 하나인 불상부단에 위배되지 않음을 입증하고자 하였다. 한편 용수는 ‘순환발생의 모순’ 및 ‘단멸론의 모순’ 등을 제시하여, 실유론자들의 학설이 결국에는 상주나 단멸의 양 극단에 빠질 수밖에 없음을 지적하고, 스스로는 연기설을 통하여 불상부단을 설명하였다.
Nāgārjuna has established the madhyamaka-thought by succeeding the Śūnyatā thought of Prajñā-pāramitā-sūtra. The logical base of his madhyamaka thought is the theory of dependent origination, and he explains the dependent origination through eight kinds of denial in the dedicated verses of Mūla-madhyamaka-kārikā, his most important work. He said that the eight kinds of denial, non-origination, non-extinction, non-destruction, non-permanence, non-identy, non-differentiation, non-coming, and non-going, are the characteristics of dependent origination. By the way there is a verse in the Mūla-madhyamaka-kārikā of Nāgārjuna as follow. 'For [someone] assuming an existent thing, there is no eternalism or nihilism. Since this existence is the continuity of the originating and stopping of causes and products. 21-15)'Following the above quoted verse, I gave attention to the fact that the Dravya-sat-vādins of Sarvāstivādin and Sautrāntika, same as Nāgārjuna, admit non-permanence and non-destruction as truth, and look around their theory of non-permanence and non-destruction, Nāgārjuna's critique on their theory of non-permanence and non-destruction, and finally the real aspect of non-permanence and non-destruction which Nāgārjuna has presented. And I finally ascertain the following facts. The Dravya-sat-vādins of Sarvāstivādin and Sautrāntika tried to prove their theory do not violate non-permanence and non-destruction, which is fundamental teaching of Buddha, by accepting the theory of momentariness and of continuity of the created dharma. On the other hand, Nāgārjuna pointed out that Dravya-sat-vādins' theory finally falls in eternalism or nihilism, by presenting of 'contradiction of circular origination' and 'contradiction of nihilism' etc., and attempts to explain the non-permanence and non-destruction through the theory of dependent origination in himself. The purpose of Nāgārjuna's critique is make clear that everything is dependent origination, no nature, śūnyatā, and middle way, by confuting all dravya-sat-vāda at that time. And the reason of his making clear that everything is dependentent origination, no nature, śūnyatā, and middle way is to help people realize the life of no-attachment and great freedom, which is the Nirvāṇa. Nāgārjuna has reinterpreted non-permanence and non-destruction through dependent origination, pointing out the errors of the theory of non-permanence and non-destruction which dravya-sat-vādins presented. We should understand his critique on this line of connection. |
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| 目次 | I 서론. 98
II 실유론자들이 제시하는 불상부단설. 100
III 용수의 비판. 105
IV 불상부단의 실상. 121
V 결론. 124 |
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| ISSN | 12263230 (P) |
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| ヒット数 | 34 |
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| 作成日 | 2023.09.30 |
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| 更新日期 | 2023.09.30 |
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