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Investigation into the concept of self (ātman ) constitutes one of the most significant philosophical and religious themes in the history of Indian philosophy. Among the diverse perspectives on self found in Indian philosophical traditions, Jainism presents a theory of self (jīva , ātman ) rooted in a simple realist ontology. According to Jain doctrine, jīva , as an immaterial entity, is bound within material substances (karmapudgala ) and undergoes transmigration, thus aiming for liberation through purification by extinguishing it through ascetic practices. This conception of self is a distinct ontological realism grounded in karma and otherness, emphasizing a substantive self based on clear distinction from others. Conversely, within Jain Agamic traditions, there existed a minority yet heterodox mystical conception of self. Originating in the 2nd to 3rd centuries CE, this conception was systematically expounded by Pūjyapāda’s Samādhitantra within the Jain Digambara sect during the 5th to 6th centuries CE. Comprising 105 verses, this text was later commented upon by Prabhācandra in the 11th century CE. Building upon this, the present study examines the content of the Jain Digambara sect’s conception of self. According to this tradition, the self is depicted as comprising three layers: the external self, the internal self, and the transcendental self. The external self is rooted in the identification of the body as the self, leading to a sense of ownership and awareness of others. However, the pursuit of the transcendental self begins when one relinquishes identification with the body and turns inward, ultimately reaching the stage where even identification with internal conscious phenomena is abandoned, thus allowing the transcendental self to recognize itself. Puṣpadanta asserts that only through ultimate wisdom, the self-awareness of self, can one attain liberation, emphasizing the futility of attachment and greed through ascetic practices or precepts. Pūjyapāda’s perspectives on self-awareness (svasaṃvedana ) transcend the language emphasized by Zen Buddhism, akin to the transmission of enlightenment through mind-to-mind communication (以心傳心) or the lighting of a lamp through contact with the master’s self (傳燈). In essence, Pūjyapāda’s doctrine of self-liberation is nothing but realization of one’s own nature (見性) through Hoegwang banjo (回光返照).
자아에 관한 탐구는 인도철학사에서 가장 중요한 종교 철학적 주제이다. 불교의 무아론, 베단따의 범아일여론, 상캬의 뿌루샤론등 다양한 자아론 가운데 자이나교는 소박한 실재론에 기반하여 실체적 자아(jīva, ātman )를 인정한다. 지바는 또 다른 실체인 업물질에 속박되어 윤회하므로, 고행으로 이를 소멸하여 해탈을 지향하는 실천적 주체이다. 이는 까르마와 외부 세계라는 분명한 타자(他者)에 기반한 대타(對他)적인 실체적 자아론이라고도 할 수 있다. 한편, 이와 대조적으로 자이나 공의파에서 소수지만 이질적인 신비주의적 자아론이 흐름이 있었다. 2-3세기 꾼다꾼다(Kundakunda)에서 드러난 이 자아론은 5-6세기 공의파 학승인 뿌즈야빠다(Pūjyapāda)의 『사마디딴뜨라』에서 시종일관 명료하게 설명된다. 105게송의 이 문헌에 대해 이후 11세기경 쁘라바짠드라(Prabhacandra)가 주석을 달았다. 본 고는 이에 기반하여 자이나 공의파의 자아론의 내용과 특징을 고찰한다.
자아는 세 층차인 외적 자아, 내적 자아, 지고한 자아의 상태로 구분된다. 외적 자아는 신체에 대한 자기 동일시에 기반하여 나의 것에 대한 소유의식과 타자에 대한 분별의식을 가진다. 그러나 신체와의 자기 동일시를 포기하고 방향을 내부로 돌려 내적 자아가 눈을 뜨되 내적 의식 현상에 대한 동일시마저도 포기할 때, 비로소 지고한 자아가 스스로를 자기인식하는 단계에 가 닿는다.
뿌즈야빠다는 오직 자아의 자기인식이라는 궁극적 지혜를 통해서만 해탈에 도달할 수 있다고 하며, 집착과 탐욕에 기반한 고행이나 서약의 무익함을 강조한다. 이는 자이나교의 기본적 수증론인 점수점오론(漸修漸悟論)의 입장과 배치되고 오히려 깨달음의 지혜를 통한 순간적인 돈오(頓悟)에 가까운 입장이다. 자아의 자기인식(svasaṃvedana )에 대한 뿌즈야빠다의 관점들은 선가(禪家)에서 강조하는 교외별전(敎外別傳), 자아 자신에 의해 자아가 알려진다는 이심전심(以心傳心), 스승의 자아에 접촉함으로써 등불이 켜지는 전등(傳燈)과 닮아있다. 뿌즈야빠다의 자아의 해탈론은 간단히 말하면, 회광반조(回光返照)를 통한 견성(見性)론이라고 할 수 있다.
자아는 세 층차인 외적 자아, 내적 자아, 지고한 자아의 상태로 구분된다. 외적 자아는 신체에 대한 자기 동일시에 기반하여 나의 것에 대한 소유의식과 타자에 대한 분별의식을 가진다. 그러나 신체와의 자기 동일시를 포기하고 방향을 내부로 돌려 내적 자아가 눈을 뜨되 내적 의식 현상에 대한 동일시마저도 포기할 때, 비로소 지고한 자아가 스스로를 자기인식하는 단계에 가 닿는다.
뿌즈야빠다는 오직 자아의 자기인식이라는 궁극적 지혜를 통해서만 해탈에 도달할 수 있다고 하며, 집착과 탐욕에 기반한 고행이나 서약의 무익함을 강조한다. 이는 자이나교의 기본적 수증론인 점수점오론(漸修漸悟論)의 입장과 배치되고 오히려 깨달음의 지혜를 통한 순간적인 돈오(頓悟)에 가까운 입장이다. 자아의 자기인식(
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◆ 약호 및 일차 문헌 Abbreviations and Primary Sources
◆ 이차 문헌 Secondary Literature
- Publisher :Korean Association of Buddhist Studies
- Publisher(Ko) :불교학연구회
- Journal Title :Korea Journal of Buddhist Studies
- Journal Title(Ko) :불교학연구
- Volume : 79
- No :0
- Pages :79∼107
- DOI :https://doi.org/10.21482/jbs.78..202406.79