불교의 삼법인과 『햄릿』 (Buddhist Three Marks of Existence and Hamlet)

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초록

The aim of this paper is to understand the characteristics of Hamlet’s suffering in William Shakespeare’s Hamlet in terms of Buddhist Theory of Three Seals (三法印), namely, the Three Marks of Existence. The Three Marks of Existence means the three characteristics of ordinary life. The first of the three is Dukkha (Sanskrit duhkha) or unsatisfactoriness, ‘dis-ease’, sometimes translated “suffering” which means that nothing found in the physical world or even the psychological realm can bring lasting deep satisfaction. The second is Anicca (Sanskrit anitya) or Impermanence which refers to the fact that all conditioned things eventually cease to exist, but also that all conditioned things are in a constant state of flux. And the third is Anattā (Sanskrit anatman), non-Self, or impersonality which states that the human personality, “soul”, or Self, is a conventional appellation applied to the assembly of physical and psychological components, each individually subject to constant flux. The basic quality of Hamlet’s speeches throughout the work Hamlet is unsatisfactoriness which can be quite easily analysed and understood in terms of the Buddhist Three Seals. These three characteristics are said to be in mutual relationship: Whatever is impermanent is subject to change. What is subject to change is subject to suffering. What ever is subject to suffering is non-Self.
Hamlet’s soliloquies and some of his speeches are reflection of the process of his spiritual change, that is, understanding the characteristics and meaning of both his experiences and role in his world. His first soliloquy is about Dukkha in his world. The causes of this Dukkha are ignorance and grasping of Gertrude and Claudius, with which Hamlet is completely unsatisfied. Hamlet’s thorough understanding of the Anicca of a human body culminates in the Graveyard scene while his understanding of the Anicca of mind, possibly the Anattā of human soul, is shown in his first soliloquy and the speeches of the Player King which is supposed to have been written by Hamlet himself. Hi soliloquy “To be or not to be” and his “perfect conscience” speech to Horatio in Act 5 scene 2 reflect the importance of conscience, the faculty of knowing and understanding, which can be likened to Buddhist wisdom. Hence he comes to understand his role as a revenger and is ready for action with equanimity.
The Buddhist Three Seals and Hamlet’s speech share much in common in the fields of Dukkha, Anicca, and Anattā. But their goals differs in that a Buddhist practitioner aims at the liberation from Dukkha via wisdom and non-violence while Hamlet as a son-a courtier-a soldier-a scholar must use his wisdom to serve the moral and ethical demands of his world.

영어초록

The aim of this paper is to understand the characteristics of Hamlet’s suffering in William Shakespeare’s Hamlet in terms of Buddhist Theory of Three Seals (三法印), namely, the Three Marks of Existence. The Three Marks of Existence means the three characteristics of ordinary life. The first of the three is Dukkha (Sanskrit duhkha) or unsatisfactoriness, ‘dis-ease’, sometimes translated “suffering” which means that nothing found in the physical world or even the psychological realm can bring lasting deep satisfaction. The second is Anicca (Sanskrit anitya) or Impermanence which refers to the fact that all conditioned things eventually cease to exist, but also that all conditioned things are in a constant state of flux. And the third is Anattā (Sanskrit anatman), non-Self, or impersonality which states that the human personality, “soul”, or Self, is a conventional appellation applied to the assembly of physical and psychological components, each individually subject to constant flux. The basic quality of Hamlet’s speeches throughout the work Hamlet is unsatisfactoriness which can be quite easily analysed and understood in terms of the Buddhist Three Seals. These three characteristics are said to be in mutual relationship: Whatever is impermanent is subject to change. What is subject to change is subject to suffering. What ever is subject to suffering is non-Self.
Hamlet’s soliloquies and some of his speeches are reflection of the process of his spiritual change, that is, understanding the characteristics and meaning of both his experiences and role in his world. His first soliloquy is about Dukkha in his world. The causes of this Dukkha are ignorance and grasping of Gertrude and Claudius, with which Hamlet is completely unsatisfied. Hamlet’s thorough understanding of the Anicca of a human body culminates in the Graveyard scene while his understanding of the Anicca of mind, possibly the Anattā of human soul, is shown in his first soliloquy and the speeches of the Player King which is supposed to have been written by Hamlet himself. Hi soliloquy “To be or not to be” and his “perfect conscience” speech to Horatio in Act 5 scene 2 reflect the importance of conscience, the faculty of knowing and understanding, which can be likened to Buddhist wisdom. Hence he comes to understand his role as a revenger and is ready for action with equanimity.
The Buddhist Three Seals and Hamlet’s speech share much in common in the fields of Dukkha, Anicca, and Anattā. But their goals differs in that a Buddhist practitioner aims at the liberation from Dukkha via wisdom and non-violence while Hamlet as a son-a courtier-a soldier-a scholar must use his wisdom to serve the moral and ethical demands of his world.

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