인도철학에 있어 실재의 문제는 깨달음의 문제와 직결되는 것으로, 인식론적ㆍ존재론적인 측면에서뿐만 아니라 실천론적인 측면에서도 매우 중요한 문제이다. 불교가 발생하게 된 사상적 배경 중의 하나가 바로 고정불변한 실재를 주장하는 인도정통사상을 비판하기 위해서였으며, 반야사상을 비롯한 대승불교가 새롭게 일어난 것도 사상적인 측면에서 볼 때, 부파불교(아비다르마)의 실재관에 대한 부정에서 비롯된 것이다. 그런데 실재의 문제는 존재의 생성과 변화의 관한 문제로 인과의 문제와 깊은 관계를 맺고 있다. 특히 인도정통철학은 궁극적 실재의 생성 원리를 인과론에서 찾고 있다. 이러한 인도정통철학의 실재관과 인과론에 대해 무자성 공의 입장에서 철저하게 비판한 불교 학자가 용수(Nāgārjuna, 대략 A.D. 150-250)이다. 본 논문은 아뜨만에 근거한 인도정통철학의 실재관과 인과론이 용수의 무자성 공관에 의해 어떻게 비판되는지를 『중론』(Madhyamaka-Śāstra)을 중심으로 살펴 본 것이다.
This paper purposed to study about The sturacture of Mādhyamika thought’s enlightment and nirvāna on the basis of Sūnyatā, prapañca, and Two Truths of Nāgārjuna’s Madhyamaka-Śāstra. Mādhyamika thought assertion is nihsvabhava, so nothing can exist by substantly. Then Mādhyamika thought prescripe nirvāna as a Non-differentiating world gaining by expierience and self-awareness about Sūnyatā. So in that world samsara is True-Self acting by Non-dualistic, Equity, and holistic. Nirvāna and samsara are not abandoned and pursued. Nāgārjuna deny all kind of distinctive thinking through Four Phrases-Negation. Nirvāna isn’t establised on the point of svabhava. Because If Nirvāna is being’s svabhava, it could not achievable for its own Consistency, difference, and independence. On the other hand If Nirvāna is nonbeing’s svabhava it will be the same. So Mādhyamika thought’s nirvāna is the structure of samsara that is nirvāna. This logic can be explaning by Two Truths of Mādhyamika thought, in other words samsara and nirvāna are one world. Passion’s life can be reach nirvāna of ‘Musim', Renunciation, that is Mādhyamika thought’s nirvāna.
This paper purposed to study about The sturacture of Mādhyamika thought’s enlightment and nirvāna on the basis of Sūnyatā, prapañca, and Two Truths of Nāgārjuna’s Madhyamaka-Śāstra. Mādhyamika thought assertion is nihsvabhava, so nothing can exist by substantly. Then Mādhyamika thought prescripe nirvāna as a Non-differentiating world gaining by expierience and self-awareness about Sūnyatā. So in that world samsara is True-Self acting by Non-dualistic, Equity, and holistic. Nirvāna and samsara are not abandoned and pursued. Nāgārjuna deny all kind of distinctive thinking through Four Phrases-Negation. Nirvāna isn’t establised on the point of svabhava. Because If Nirvāna is being’s svabhava, it could not achievable for its own Consistency, difference, and independence. On the other hand If Nirvāna is nonbeing’s svabhava it will be the same. So Mādhyamika thought’s nirvāna is the structure of samsara that is nirvāna. This logic can be explaning by Two Truths of Mādhyamika thought, in other words samsara and nirvāna are one world. Passion’s life can be reach nirvāna of ‘Musim', Renunciation, that is Mādhyamika thought’s nirvāna.