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This paper explores the 14th-century Tibetan bKa’-brgyud scholar ’Ba’-ra-ba rGyal-mtshan-dpal-bzang’s (1310-1391) interpretation of Buddha-nature. Buddha-nature doctrine initially emerged as a potent support for spiritual cultivation in India, and it was then later refined and systematized through the Ratnagotravibhāga . Despite not attaining a leading position as an independent school of thought, unlike the Madhyamaka and Yogācāra schools, Buddha-nature doctrine significantly developed in Tibet in philosophical and theoretical terms, ironically within the prevailing dominance of the Madhyamaka thought. ’Ba’-ra-ba sought to provide an alternative perspective on dependent origination by interpreting Buddha-nature, the unconditioned true reality (dharmatā ), named the “all ground” (kun gzhi ), as the substratum in which all phenomena manifest. ’Ba’-ra-ba’s interpretation could intuitively be understood as a description of dependent origination, because the way phenomena arise and cease is essentially referred to as dependent origination despite the existence of various perspectives on dependent origination among schools of thought. However, he relegates dependent origination, according to which phenomena arise from causes and conditions postulated as entities, to a conventional presentation of dependent origination, and creates an interpretive framework to embody the theme of the non-arising of phenomena that characterized the dependent origination concept of the Madhyamaka ever since the Mūlamadhyamakakārikā . Crucial to this process is challenging the basic Buddhist premise that the unconditioned is not involved in the production of anything in order to explain how conditioned phenomena emerge in the unconditioned Buddha-nature. In light of these points, this paper commences by addressing the implications and purposes of ’Ba’-ra-ba’s interpretation of the Buddha-nature as the unconditioned true reality. With these hermeneutical premises in mind, I explain the core conclusion—the indivisibility of the two truths/realities—and conclude by discussing the ultimate presentation of the dependent origination based on Buddha-nature.
이 논문은 14세기 티벳에서 활약했던 까규학자(bKa’-brgyud-pa) 바라와 걜챈팰상(’Ba’-ra-ba rGyal-mtshan-dpal-bzang, 1310-1391)의 여래장 해석의 핵심을 제시하는 것을 목표로 한다. 인도에서 본래 강력한 실천 사상으로서 등장했던 여래장 사상은 『보성론』을 통한 이론화, 체계화를 거치지만 중관과 유식에 비해 독립된 학파로서 주도적인 위치를 점하진 못했다. 오히려 여래장 사상은 티벳에서 철학적, 이론적 측면에서 고도로 발전하게 되는데 그것은 아이러니하게도 중관 사상이 티벳 사상계를 석권하고 있던 환경과 깊은 관련성을 가진다. 필자는 바라와가 여래장 해석을 통해 궁극적으로 말하고 싶었던 것이 연기(緣起)에 대한 다른 관점이었다고 생각한다. 그가 ‘모든 것의 기반’(Kun gzhi )으로 명명한 무위의 법성(法性)인 여래장은 모든 현상들이 현현하는 기층(substratum)이기 때문이다. 불교에서, 학파마다 차이가 있지만, 기본적으로 현상의 생성과 소멸의 원리를 연기로 명명한 점을 고려한다면 바라와가 해석한 여래장은 직관적으로 연기에 대한 설명이라고 이해할 수 있을 것이다. 하지만 그는 개체로 상정된 원인과 조건으로부터 현상이 생겨난다는 방식의 연기를 세속적 연기로 격하시키고, 『근본중송』(Mūlamadhyamakakārikā ) 이래로 중관의 연기 개념을 특징짓는 현상의 불생(不生)이라는 주제 의식을 구현하기 위해 정교한 해석의 틀을 만든다. 이 과정에서 중요한 것은 무위의 법성에서 유위의 현상들이 현현하는 것을 설명하기 위해 무위가 무엇의 산출에도 관여하지 않는다는 불교의 기본 전제를 극복하는 일이다. 필자는 이러한 요점들을 염두에 두면서 바라와가 여래장을 무위의 법성으로 해석하는 함의와 목적을 다루면서 논문을 시작할 것이다. 이러한 해석학적 전제하에 핵심 결론인 이제(二諦)의 불가분을 설명하고 바라와가 해석하는 여래장에 기반한 승의적 연기의 원리를 제시하면서 논문을 마무리하고자 한다.
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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 : 77
- No :0
- Pages :97∼122
- DOI :https://doi.org/10.21482/jbs.77..202312.97
Korea Journal of Buddhist Studies
