실유론자들의 불상부단설에 대한 용수의 비판

Abstract

Nāgārjuna has established the madhyamaka-thought by succeeding the Śūnyatā thought of Prajñā-pāramitā-sūtra. The logical base of his madhyamaka thought is the theory of dependent origination, and he explains the dependent origination through eight kinds of denial in the dedicated verses of Mūla-madhyamaka-kārikā, his most important work. He said that the eight kinds of denial, non-origination, non-extinction, non-destruction, non-permanence, non-identy, non-differentiation, non-coming, and non-going, are the characteristics of dependent origination. By the way there is a verse in the Mūla-madhyamaka-kārikā of Nāgārjuna as follow. 'For [someone] assuming an existent thing, there is no eternalism or nihilism. Since this existence is the continuity of the originating and stopping of causes and products. 21-15)'Following the above quoted verse, I gave attention to the fact that the Dravya-sat-vādins of Sarvāstivādin and Sautrāntika, same as Nāgārjuna, admit non-permanence and non-destruction as truth, and look around their theory of non-permanence and non-destruction, Nāgārjuna's critique on their theory of non-permanence and non-destruction, and finally the real aspect of non-permanence and non-destruction which Nāgārjuna has presented. And I finally ascertain the following facts. The Dravya-sat-vādins of Sarvāstivādin and Sautrāntika tried to prove their theory do not violate non-permanence and non-destruction, which is fundamental teaching of Buddha, by accepting the theory of momentariness and of continuity of the created dharma. On the other hand, Nāgārjuna pointed out that Dravya-sat-vādins' theory finally falls in eternalism or nihilism, by presenting of 'contradiction of circular origination' and 'contradiction of nihilism' etc., and attempts to explain the non-permanence and non-destruction through the theory of dependent origination in himself. The purpose of Nāgārjuna's critique is make clear that everything is dependent origination, no nature, śūnyatā, and middle way, by confuting all dravya-sat-vāda at that time. And the reason of his making clear that everything is dependentent origination, no nature, śūnyatā, and middle way is to help people realize the life of no-attachment and great freedom, which is the Nirvāṇa. Nāgārjuna has reinterpreted non-permanence and non-destruction through dependent origination, pointing out the errors of the theory of non-permanence and non-destruction which dravya-sat-vādins presented. We should understand his critique on this line of connection.