성자 비묵띠세나의 고뜨라[種性] 개념에 대한 해석 - ṣaṇṇāṃ pāramitānāṃ dharmatālakṣaṇo viśeṣaḥ를 중심으로 -
Interpretation of the Notion of ‘Gotra’ by Ārya-Vimuktiṣeṇa: focusing on the phrase “ṣaṇṇāṃ pāramitānāṃ dharmatālakṣaṇo viśeṣaḥ”
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이 논문의 목표는 성자 비묵띠세나가 현관장엄론을 주석하면서 채택한 보살의 ‘고뜨라(種性)’의 정의인 “ṣaṇṇāṃ pāramitānāṃ dharmatālakṣaṇo viśeṣaḥ”를 살펴보는 것이다. 필자가 아는 한, 이 개념은 이후 대덕 비묵띠세나, 하리바드라, 라트나까라샨티, 아바야까라굽타 등의 현관장엄론 주석가들에게 전해지지 않은 성자 비묵띠세나의 독창적인 해석이다. 이 구문은 ‘[보살의 고뜨라는 그들이 붓다가 되는 길에서 계발하고 닦아야 하는] 육바라밀과 관련한 [성문과 벽지불보다] 뛰어남(viśeṣa)으로 법성(法性 dharmatā)로 특징지어진다’로 이해할 수 있으며, 그 자체로 의미가 통할 것이다. 그렇지만, ‘[보살의 고뜨라]는 육처 중의 법성으로 특징지어진다’는 티벳역, 성자 비묵띠세나와 대덕 비묵띠세나의 또 다른 고뜨라에 대한 정의인 ‘법계는 특수함(viśeṣa)에 의하여 고뜨라가 된다’를 고려할 때, 앞선 정의에 대해 좀 더 신중한 고려를 해야만 할 것이다. 또한 ‘법계가 보살 수행의 소연(所緣 ālambana) 혹은 성자들이 지니는 출세간법의 소연연(所緣緣 ālambanapratyaya)으로 작용한다’는 설명을 고려할 때, 더욱 그러할 것이다. 필자는 이 문맥에 관련한 다른 주석서, 특히 ‘육처수승’(六處殊勝 ṣaḍāyatanaviśeṣa)에 대한 주석 중 쫑카파(Tsong kha pa)에게 전해 내려온 익명의 주석을 참조하여 이 구문을 “ṣaṇṇām āyatanānāṃ dharmatālakṣaṇo viśeṣaḥ”로 교정할 것을 제안하였다. 이와 같이 개선된 성자의 ‘고뜨라’에 대한 정의는 보살지 등의 초기 유가행파 문헌들에 나타난 [본성주]종성([本性住]種性 [prakṛtistha]gotra)에 대한 재해석으로, ‘법계’라는 개념을 ‘고뜨라’로 도입하고자 하는 시도의 결과로 이해할 수 있다.
Abstract
This paper tries to elucidate Ārya-Vimuktiṣeṇa’s exclusive definition of bodhisattvas’ ‘gotra’, which is given in the phrase “ṣaṇṇāṃ pāramitānāṃ dharmatālakṣaṇo viśeṣaḥ” in his commentary on the Abhisamayālaṅkāra. This notion has not been handed down to his successive Indian commentators such as Bhadanta-Vimuktiṣeṇa, Haribhadara, Ratnākaraśānti and Abhayakāragupta, as far as I know. The phrase can be interpreted as ‘“[bodhisattvas’ gotra] indicates superiority [to śrāvakas and pratyekabuddhas] with regard to six-perfections [which must be developed and practiced by them on the path to becoming a Buddha, and it is] characterized by or defined as the true nature of dharmas.’ This interpretation would make sense in itself. However, considering its Tibetan translation “[Bodhisattvas’ gotra] is characterized by or defined as the true nature of dharmas of the six sense-spheres,” and another definition of the gotra by Ārya as well as Bhadanta, that is, “the viśeṣa (here, particularity) by which dharmadhātu is to be called gotra,” we need to have a second thought about this understanding. It is more so when considering that the dharmadhātu functions as objective support (ālambana) of the bodhisattvas’ practice or as object-condition (ālambanapratyaya) of supramundane dharmas of the Noble ones. Referring to other commentaries related to this context, especially to a comment on the compound of ‘ṣaḍāyatanaviśeṣa’ by an anonymous commentator which has been handed down to Tsong Khapa, I suggested that we should amend the phrase to “ṣaṇṇām āyatanānāṃ dharmatālakṣaṇo viśeṣaḥ” resorting to its Tibetan translation. Ārya’s unique definition, which is revised based on my suggestion, is considered to be a reinterpretation of the [prakṛti] gotra theory represented in the early Yogācāra texts such as the Bodhisattvabhūmi and so on, in accordance with their agenda; in other words, introducing a new concept of dharmadhātu as gotra.
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