대승 대반열반경(大般涅槃經)의 자아관

Abstract

The views of self in Buddhist Studies can be summed up as non-self (無我) in early Buddhism and true self (眞我) in Mahayana Buddhism. According to the notion of non-self, ‘self’ is the compound of five-aggregates (五蘊); matter(色) •feeling(受) •sensation(想) •volition(行) •consciousness(識), so there is no self present as a static and unchangeable substance. In other words, non-self which Buddha preached about is to break the notion that one considers ‘false self (假我),’the compound of five-aggregates, as self, and to be freed from pain. Therefore, distinguished from ‘false self,’ true self [眞我] not identified with five-aggregates (五蘊) can be established, and it can lead to Mahayana Buddhism’s idea about true self. Maha parinirvana Sutra declares that ‘all living things are equipped with the nature of Buddha (一切衆生悉有佛性),’ and the nature of Buddha is often defined as self in Maha parinirvana Sutra. Self does not mean only one thing in Maha parinirvana Sutra. It is realized in various ways as self, absolute self (大我), true self (眞我), non-self (無我) or self of tirthika (外道). This self can be examined separately as affirmed self and negated self. Affirmed self can be explained separately by self of Buddha, described as true self, Buddha, nature of Buddha, or tathagatagarbha and by absolute self [大我] equipped with eight materials which form the grounds for nirvana. Negated self is five-aggregates of sentient beings’ self and ātman of tirthika, that is, the self of living things. Self that Mahayana Buddhism describes in Maha parinirvana Sutra is the nature of Buddha, and this nature of Buddha corresponds to true self [眞我] opposite to false self. Here, true self falls into a different category from non-self that initial Buddhism refers to; therefore, they do not collide, and it is different from understanding of ātman of tirthika.