<보리도차제대론>에 나타나는 중관파의 불공의 승법과 이제설의 관계

Abstract

Nāgārjuna, the great philosopher of Mahāyāna Buddhism, clarified the theoretical system of the sameness theory of the meaning of Dependent-arising and the absence of Intrinsic existence and Emptiness in his main work, The Fundamental Treatise. This Nāgārjuna's critical stance is also reflected in Tsong-kha-pa, the founder of Tibetan's largest Buddist order, the Ge-lug-pa, and being regarded as the great Scholar monk. Tsong-kha-pa called the teachings of Non-Intrinsic existence the distinguishig teaching of Madhyamaka in Vipaśyanā chapter of Lam Rim Chen Mo, which first revealed his ideas in full, and wrote them in the form of a controversy with Realists. Tsong-kha-pa who accepts Nāgārjuna's position in Lam Rim Chen Mo, argues that the secular objects cannot be established as long as they acknowledge the concept of Intrinsic existence. In demonstrating Non-Intrinsic existence in Lam Rim Chen Mo, Tsong-kha-pa says that the concept of Dependent-arising, which represents the meaning of secular life, is mentioned as an important cause, proving Non-Intrinsic existence and Emptiness. Therefore Tsong-kha-pa emphasizes that the position of denying Intrinsic existence is different from denying the secular things. In the midst of this Non-Intrinsic existence argument, the position of two truths theory appears. The concept of Two truths theory is not specifically mentioned in Lam Rim Chen Mo, but it is implied while explaining the distinguishing teaching of Madhyamaka. By the way, the theory of Two truths is presented under the same name of Vipaśana chapter of Tsong-kha-pa’s Lam Rim Chung ba, which is published 13 years after Lam Rim Chen Mo. I think that it is an important part that shows the change of Tsong-kha-pa’s philosophical position. The demonstration of Non-Intrinsic existence in Nāgārjuna and Tsong-kha-pa represents the important philosophical position of Māhāyana Buddhism. Considering this position, I think that there is a problem that the word ‘Intrinsic existence’ does not appear in the Hsüan-tsang’s Chinese translatione of Heart Sutra. Hsüan-tsang did not translate the term ‘Intrinsic existence’ which is clearly seen in Sanskrit original version of Heart Sutra. At least, the concept of Non-Intrinsic existence seems to be understood in order to understand Heart Sutra correctly.