사소성지 의 ‘궁극적 실재 : 인무아와 법무아의 병존

초록

This paper examines the concept of “ultimate reality” (paramārtha) in the Cintāmayī Bhūmiḥ of the Yogācārabhūmi, an encyclopedic text of early Yogācāra Buddhism, through intertextual reading with the Bodhipakṣya chapter of the Bodhisattvabhūmi. The scope of research encompasses two chapters of the Cintāmayī Bhūmiḥ: the “Analysis of Objects of Knowledge” and the “Commentary on Verses Singing of Ultimate Reality.” The “Analysis of Objects of Knowledge” defines ultimate reality as “inexpressible reality” (nirabhilāpyārtha), closely connecting it with the concept of dharmanairātmya (selflessness of phenomena) in the Bodhisattvabhūmi. The use of lakṣaṇa (characteristic) instead of the traditional term bhāva (nature) in this chapter appears to be a response to criticisms from the Prajñāpāramitā literature and Nāgārjuna. Svabhāva (inherent nature) established through conventional designation is characterized as ultimate non-existence, reflecting a Mahāyāna perspective. In contrast, the “Commentary on Verses Singing of Ultimate Reality” defines ultimate reality as pudgalanairātmya (selflessness of persons), grounding this interpretation primarily in the theory of momentariness (kṣaṇikavāda). The commentary explains pudgalanairātmya by stating that from the perspective of ultimate reality, since both conditioned phenomena and the mind associated with them exist only for a moment before spontaneously ceasing, “no pudgala or dharma transmigrates or attains nirvāṇa.” Particularly noteworthy is the creative reinterpretation of the traditional concept of “naturally luminous mind”: “a pure mind that exists once is, by nature, luminous without being defiled by afflictions, persisting for only a moment before ceasing.” The Cintāmayī Bhūmiḥ thus juxtaposes the dharmanairātmya perspective (the profound aspect) with the pudgalanairātmya perspective (the non-existent aspect) without explicitly harmonizing them. However, the hierarchical distinction between the “non-existence” of pudgala and the “profundity” of dharmanairātmya (i.e., the inexpressible dharmatā) suggests an awareness of the relationship between these two ultimate realities. The Bodhisattvabhūmi demonstrates an inclusivism that subordinates pudgalanairātmya under the primacy of dharmanairātmya through nirukta hermeneutics, representing a systematic integration of the two ultimate realities not achieved in the Cintāmayī Bhūmiḥ.

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