불교에서 속제(俗諦)란 상대적이며 언어로 표현된 세 속적인 진리를 가리키며, 진제(眞諦)란 언어로 표현될 수 없는 궁극적이고 절대적인 진리의 영역을 가리킨다. 이제설이 본격적 으로 논의되기 시작한 것은 대승(大乘)의 반야계(般若系) 경전이 출현하면서부터이며, 부파(部派)불교의 단계를 거쳐 중관(中觀) 사상을 통해 그 사상적 내용이 심화되었다. 진제는 진리로서의 공(空) 그 자체를 가리키기도 하지만, 속제에 대한 수승(殊勝)한 진리 개념으로서 사용되기도 한다. 불교가 중국에 도입되던 초기 에 반야계 경전과 중관사상이 큰 영향을 미쳤는데, 이제에 관한 논의 역시 당시 유행하던 유무(有無)개념과 맞물리면서 활발히 진행되었다. 본 논문에서는 먼저 인도불교의 이제설에 대해 알아 본 다음, 중국불교 초기의 대표적 불교학자들인 승조(僧肇)와 도 생(道生)의 이제설에 대해 살펴봄으로써 전통적 반야계열 학자인 도생과 신진 중관학자인 승조의 사상 간의 공통점과 차이점에 대 하여 알아본다.

The term Mādhyamika(中觀) means the doctrine of the Middle Path (中道), that is, the middle between the two extremes of existence and nonexistence, affirmation and negation, pleasure and pain. Thorough comprehension of the empty, unreal, or relative nature of all phenomena leads to prajñā(智慧), or intuitive wisdom. When we achieve prajñā, we reach the state of absolute truth which is beyond thought and conception, unconditioned, indeterminate. This absolute truth cannot be preached in words, but, in order to indicate it, it is called śūnyatā(空). This absolute truth contains nothing concrete or individual that can make it an object of particularization. This absolute truth(眞諦) can be realized only by going through a relative or worldly level of truth(俗諦). Here we have the double level of truth(二諦) of the Mādhyamika. The relative level consists of man's reasoning and its products. In this relative level ons sees the distinctions between subject and object, truth and error, saṁsāra(世俗) and nirvāna (涅槃). This relative level is necessary because the absolute level can be understood and realized negatively only by the removal of relative truths. The removal of the relative truths must therefore precede the realization of the absolute truth. The truths attained through reasoning and the intellect are not to be discarded even though they are not final. Consequently, acceptance of the doctrine of śūnyatā, or the unreality of all phenomena, does not mean that we have to devaluate all human experience. Before attaining the final absolute truth, beings still have to move in the world of phenomenal appearances, where the laws of karma(業) and empirical understanding are applicable.

The term Mādhyamika(中觀) means the doctrine of the Middle Path (中道), that is, the middle between the two extremes of existence and nonexistence, affirmation and negation, pleasure and pain. Thorough comprehension of the empty, unreal, or relative nature of all phenomena leads to prajñā(智慧), or intuitive wisdom. When we achieve prajñā, we reach the state of absolute truth which is beyond thought and conception, unconditioned, indeterminate. This absolute truth cannot be preached in words, but, in order to indicate it, it is called śūnyatā(空). This absolute truth contains nothing concrete or individual that can make it an object of particularization. This absolute truth(眞諦) can be realized only by going through a relative or worldly level of truth(俗諦). Here we have the double level of truth(二諦) of the Mādhyamika. The relative level consists of man's reasoning and its products. In this relative level ons sees the distinctions between subject and object, truth and error, saṁsāra(世俗) and nirvāna (涅槃). This relative level is necessary because the absolute level can be understood and realized negatively only by the removal of relative truths. The removal of the relative truths must therefore precede the realization of the absolute truth. The truths attained through reasoning and the intellect are not to be discarded even though they are not final. Consequently, acceptance of the doctrine of śūnyatā, or the unreality of all phenomena, does not mean that we have to devaluate all human experience. Before attaining the final absolute truth, beings still have to move in the world of phenomenal appearances, where the laws of karma(業) and empirical understanding are applicable.

Mādhyamika, śūnyatā, the absolute truth, the relative truth, the two truths