유가행파의 ‘여래장’ 개념 해석 Ⅱ
On the Re-interpretation of the Term 'Tathāgatagarbha' in the Early Yogācāra School
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『보성론』은 여래장이라는 개념을 원인으로서의 유구진여=계=종성 개념을 중심으로 하여, 그 결과로서의 법신과, 종성과 법신의 동일성을 보장하는 진여라는 중층적 구조를 가진 것으로 이해한다. 이에 비해 『대승장엄경론』, 『섭대승론석』 등 유가행파의 여래장 개념 해석은 진여에만 국한하고 있다. 이것은 유가행파가 여래장 개념을 대단히 엄격하게 정의하고 있음을 보여준다. 유가행파가 종성 개념을 여래장 개념에서 배제하고 있는 이유는 그들이 중생의 성향(종성, gotra)을 구분하는 것과 모순되기 때문이다. 법신 개념을 배제하는 이유로서는 편만성이라는 측면에서 법신의 편만성을 진여의 편만성으로 대체 가능하다는 점에 중점을 두었다. 무엇보다 유가행파와 여래장 사상의 여래장 개념 해석의 차이는 그것을 객관적 진리의 측면으로 이해하느냐 아니면 주체적․실천적 주체의 측면으로 이해하느냐 하는 점에 놓여있음을 확인하였다. 세친이 『여래장경』의 경문을 개작한 이유도 이러한 여래장 개념의 객관적 측면을 부각시키기 위한 의도였다고 추론해 보았다.
Abstract
The aim of this article is to expound the Yogācāric re-interpretation of the term 'tathāgatagarbha', which I treated once in the previous article (Kim 2009). In the previous article, I treated the term mainly in terms of etymological and grammatical aspect. In this article, I examined the term in terms of philosophical and systematical aspect. In the Ratnagotravibhāga, the term ‘tathāgatagarbha’ includes three aspects: the first is the samalā tathatā = dhātu = gotra as a cause, the second is the dharmakāya as a result, and the third is the tathatā itself which guarantees the identity of gotra and dharmakāya. On the contrary, the Yogācāra texts, such as Mahāyānasūtrāṃkāra and Mahāyānasaṃgraha, restrict the term ‘tathāgatagarbha’ to tathatā only. Yogācāra School seems to exclude the gotra and dharmakāya from the term ‘tathāgatagarbha’, because they classify the gotra into five types and because they substitute the omnipresence of tathatā for that of dharmakāya. Above all, the main difference of the term ‘tathāgatagarbha’ between Yogācāra School and Tathāgatagarbha thought might be said that the former regards the tathāgatagarbha as a objective truth viz. tathatā whereas the latter regards it as a subjective disposition (gotra). This is why Vasubandhu adapted the passage ‘sarvasattvās tathāgatagarbhaḥ’ to ‘sarvadharmās tathāgatagarbhaḥ’. This re-interpretation of the term ‘tathāgatagarbha’ of Yogācāra School is supported by a passage quoted in Madhyamakāloka of Kamalaśīla (ca. 8C. C.E.). On the contrary, there seems to be a modification of the concept ‘Buddhadhātu’ in the East-Asian Yogācāra tradition in the early period. This modification will be my next subject of examination.
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