Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

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).