Taesoo Kim

This research attempts to evaluate the hermeneutic characteristics of catuṣkoṭi (tetralemma) in the ‘Nirvāṇa’ Chapter of the _Mūlamadhyamakakārikā_ (Ch. 25), focusing on the identity thesis between nirvāṇa and saṃsāra. Regarding the structure of the tetralemma posited by Nāgārjuna (ca. 150-ca. 250), this study criticizes the dialectical interpretation of Robinson and Kajiyama from the perspective of Siderits and Katsura’s semantic approach to the extent that it does not deny ultimate truth. This sets it apart from the semantic view presented by Siderits and Garfield (J Indian Philos 41:655–664, 2013). To support this position, the commentaries of Piṅgala (ca. 4C) and Candrakīrti (ca. 600–ca. 650) are also used, along with Nāgārjuna’s _Vigrahavyāvartanī_. From this standpoint, the meaning of non-duality of nirvāṇa and saṃsāra is evaluated, in the sense that both are negated in the ultimate sense, as opposed to the metaphysical view, which interprets the tetralemma in a dialectical way. Siderits and Katsura suggests that, as in the case of nirvāṇa, “just as the four lemmas applying to saṃsāra is rejected, ultimately there is no such state as saṃsāra,” because it is empty of its intrinsic nature. Following this line of reasoning, the thesis of Tathāgata in 25.17 and 25.18 can also be interpreted semantically as “there is no real distinction between before and after death, due to the absence of intrinsic nature (_svabhāva_) in Tathāgata.” Likewise, the semantic approach here negates the four propositions of nirvāṇa and saṃsāra only, as operated when clinging to identity.

This study is an attempt to show the religious implications of the central tenet of the “resolution of grievances for mutual beneficence” in Daesoon thought in relation to its other tenet of the “harmonious union between divine beings and human beings.” This new school of religious thought developed as the main idea of Daesoon Jinrihoe, established at the end of nineteenth century in Korea by Kang Jeungsan, who is known as a “Holy Master” or “Sangje.” Upon receiving a calling to perpetuate religious orthodoxy from Sangje Kang, Doju Jo Jeongsan launched the Mugeuk Do religious body and constructed a Yeongdae—a sacred building at which the 15 Great Deities were enshrined. He then laid down the “four tenets” of Daesoon thought and issued the Declaration of the Propagation of Dao, which was said to show followers the way to seek the soul in the mind.