『중론송』의 「관사견품」 연구 – 불일불이와 불상부단의 논증을 중심으로 -

Abstract

The founder of the Madhyamaka school, Nāgārjuna inherits the Buddha’s Middle Way (madhyama-pratipad) thought. Whereas the Buddha defeats wrong views of the ten antinomies by silence (avyākṛta), Nāgārjuna confutes wrong views of four padas which presuppose inherent nature (svabhāva) by indirect reduction (prasaṅga). Nāgārjuna argues neither sameness nor difference of past self and present self, present self and future self, ātman and appropriation (upādāna) and neither eternality nor annihilation of transmigratory living thing’s body (loka) in the 27th chapter of Mūlamadhyamakārikā, Dṛṣṭiparīkṣā nāma saptaviṃśatitamaṃ prakaraṇam. First, in verses 3-8, he argues non-sameness of past self and present self and neither sameness nor difference of ātman and appropriation by confuting first pada of wrong views on self’s past. In verses 9-12, he deals with non-difference of past self and present self by confuting second pada of wrong views on self’s past. And he completes argumentation of neither sameness nor difference of past self and present self. In verse 13, he confutes all of four wrong views on self’s past by expanding to the third pada and the fourth pada. In verse 14, he deals with wrong views on self’s future which is confuted by same way with wrong views on self’s past. And in verses 15-20 dealing with wrong views on eternality (śāśvata) and impermanence (aśāśvata) of living thing’s body, he argues neither sameness nor difference on both of past god and present person and neither eternality nor annihilation on one of transmigratory living thing’s body. Finally, in verses 21-28 dealing with wrong views on limitation (antavat) and infinity (anantavat) of living thing’s body, he argues also neither eternality nor annihilation of living thing’s body by confuting wrong views associated with the series of aggregates proceeds, appropriator (upādātṛ), appropriation.