구사론주 세친(Vasubandhu) 緣起觀의 연속과 불연속

• 영문명: The Continuity and Discontinuity of Vasubandhu's View of Dependent Origination -With special reference to the interpretation of "saṃskārapratyayaṃ vijñānam" in Abhidharmakośabhāṣya (AKBh) and Pratītyasamutpādavyākhyā (PSVy)
• 발행기관: 불교학연구회
• 저자명: 박창환(PARK, chang-hwan)
• 간행물 정보: 『불교학연구』제38호, 51~135쪽, 전체 84쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2014.03.31

국문 초록

세친은 『구사론』단계에서부터 십이지연기의 식을 結生識으로 이해하는 유부의 입장을 비판한다. 『구사론』에서 세친은 12지연기의식을 유부처럼 결생식(의식)으로 보지 않고 업행(업의 행위)이 추동하는 힘 때문에 촉발되는 六識의 흐름(vijñānasantati)으로 본다. 여기서 세친이 말하는 '육식의 흐름'은 전생을 떠나 중유를 매개 로 다음 생까지 연결되는識相續이기 때문에 중유단계의 결생식을 포괄하는 것이다. 세친의 이러한 견해는 또한 식의 흐름을 조건으로 현세의 명색에서부터 새로운 생명의 잉태가 시작된다고 본다(식연명색)는 점에서 이미 결생식에서부터 현생이 시작되었다고 보는 유부와 대립한다. 이 경우 식은 유부에서처럼 새로운 생명의 탄생(결생)이 아니라 탄생 직전까지의 업상속을 유지하는 '매개자 혹은 원인' 역할로 이해된다. 식의 역할이 '새로운 생과의 결합'(결생)이라는 연기의 결과적 측면에서 새로운 생으로의 연결적 매개자로 변한 것이다. 이는 12지연기에서의 식의 역 할과 관련하여 중요한 것을 시사한다. 유부 입장에서 1 2지연기로 표현되는 생사윤회 과정의 주요 매개체는 오온이다. 오온이 윤회하는 것이다. 따라서 식지의 식은 다만 이 유전과정의 오온의 상태 즉, 결생은(관용적으로 결생식)을 나타낸다. 반면 구사론주 세친의 종국적인 입장은 윤회의 매개를 오온의 상속(흐름)이 아니라 육식의 상속으로 본다. 세친의 『연기경석』은 "과거업에 의해 훈습된 식"이라는 개념을 통해 기존의 육식설을 이론적으로 한층 강화한다. 본고는 세친의 識說이 『구사론』과 『연기경석 』을 통해 어떤식으로 진화해 나가는지를 세친 사상의 '점진적 발전 모델'에 의거해 설명한다.

영문 초록

The doctrine of Dependent Origination (pratītyāsamutpāda) has generally been accepted as one of the central teachings of the Buddha since the inception of Buddhism. The earliest form of Dependent Origination is embodied in the twelve links of dependent origination. Over the course of time, however, an interpretation of the specific workings of each link of the causal chain varied depending on the Buddhist school. Sarvāstivādins came to understand the causal chain as symbolizing the causal sequence of three-time periods (past, present and future) that sentient beings undergo, impelled by their actions (karma). That is to say, they viewed the twelve links of dependent origination as an endless process of causation through which sentient beings, consisting of five aggregates, die, get reborn, grow, and die again. What plays an important role in this process is, in their perspective, the five aggregates which constitute a human being. Within this interpretative scheme of the chain of Dependent Origination, each link such as ignorance (avidyā) was no longer literally considered as ignorance per se, but as a symbolic representative of the five aggregates that go through the recycle process. This Sarvāstivāda interpretation of Dependent Origination is specifically called 'the theory of a state (avasthā) [of five aggregates]', which means that it is after all the five aggregates which undergo the twelve causal chains of dependent origination. In this respect, the Sarvāstivādadins interpreted 'conditioned by karmic activities (saṃskāra), consciousness (vijñāna) arises', as representing that 'conditioned by a given state or stage of five aggregates, the main feature of which is karmic activities in the rebirth process, there arises another given state of five aggregates which feature consciousness.' This kind of understanding was led to as a result of this five aggregates-centered interpretation of Dependent Origination. In the Abhidharmakośabhāṣya (AKBh), Vasubandhu provides two irreconcilable accounts of the causal chain; one is the standard Sarvāstivāda interpretation as outlined above and the other is a Sautrāntika critique of it. In the Sautrāntika (scripturalist) view, the theory of Dependent Origination does not represent developmental states or stages of a rebirth process that the five aggregates go through, as Sarvāstivādins argue. For them, the meaning of each link of the chain should not be interpreted as symbolic, but as literal. Thus, the above example should be reinterpreted as 'conditioned by karmic activities, [the stream of] consciousness arises [thus effected]', which emphasizes the actual role of each link in the causal chain. Thus Sautrāntika understanding further developed in Vasubandhu's post-AKBh Yogācāra-leaning texts such as the Pratītyasamutpādavyākhyā (PSVy), which resulted in his eventual interpretation of Dependent Origination as the transformation process of ālayavijñāna (storehouse consciousness). What this essay aims to explore is how Vasubandu's view of Dependent Origination changes through his major texts such as AKBh and PSVy; more specifically, it focuses on the interpretation of the phrase ' conditioned by karmic activities, consciousness arises' (saṃskārapratyayaṃ vijñānam) and shows how Vasubandhu developed a consciousness-based interpretative scheme of Depedent Origination over time. Thereby it attempts to shed some new light on the transformative character of Vasubandhu's ideologies epitomized in his AKBh and post-AKBh texts. This will help us clear up some of the mischaracterizations of Vasubandhu, either as an originally Mahāyāna Yogācārin as argued by some of the modern scholars, or as a sudden or dramatic convert to Mahāyāna as depicted by Param

목차

요약문

Ⅰ. 들어가는 말: 世親思想을 바라보는 시각들

Ⅱ. 『구사론』에 나타난 有部分位緣起說

Ⅲ. 구사론주 세친의 분위연기설 비판

Ⅳ. 『緣起經釋』(PSVy) 에서의 세친의 識支해석

Ⅴ. 나가는 말: 識개념을 통해 본 세친 사상의 연속과불연속

참고문헌

Abstract

키워드

십이지연기 세친 구사론 연기경석 결생식 업상속 육식 vasubandhu Abhidharmakoś abhā ṣ ya Pratī tyasamutpā davyā khyā pratī tyā samutpā da Dependent Origination Sautrā ntika yogā cā ra vijñ ā na