『쁘라마나 비니쉬짜야』의 유사지각(pratyakṣābhāsa)에 관한 자기인식론적 해석

Abstract

Dharmakīṛti(ca. 600-660) says that perception(pratyakṣa) is cognition which is free from conceptual construction(kalpanāpoḍha-jñāna) and nonerroneous cognition(abhrānti-jñāna). As far as Dharmakīṛti's concerned, falsification of perception(pratyakṣābhāsa) is a cognition that is excluded from this perception, that is, conceptual construction(kalpanā-jñāna) and error(bhrānti-jñāna). In the case of Dignaga(ca. 480–540), conceptual construction(kalpanā) was important in the condition of pratyakṣābhāsa, but in the case of Darmakirti, the condition seems to have shifted a lot in terms of errors(bhrānti). Focusing on 『Pramāṇavārttika』(PV), there are four types of pratyakṣābhāsa, three types of kalpanā-jñāna and one type of erroneous cognition what is free from conceptual construction(a-kalpanā-bhrānti-jñāna), focusing on Pramāṇaviniścaya(PVin), there are a total of six types of pratyakṣābhāsa, four types of kalpanā-jñāna, and two types of a-kalpanā-bhrānti-jñāna. In PVin 「The chapter of Perception」, The theory of pratyakṣābhāsa consists of a song of 33th and its svavṛtti. There are many parts where the content and words are omitted because the contents fully explained in PV. It is said that "perception excludes conceptual construction," but in the case of erroneous cognition(bhrānti-jñāna) such as the cognition through an eye disease(taimira), it cannot be perception, which is one of the right measure(pramāṇa). So it is classified as pratyakṣābhāsa. It is the same that the process of perception and falsification of perception is based on the two appearance of knowledge, that is, the object of cognition(grāhya) and subject of cognition(grāhaka). Falsification of perception, divided into conceptual construction and erroneous cognition what is free from conceptual construction, is selfawareness that has the object of cognition(grāhya) and subject of cognition(grāhaka). Understanding the cognition process as the relationship between grāhya and grāhaka, that is, the cognition object and the cognition subject, has room for errors from a non-Buddhism and practical perspective. Therefore, this should be viewed as a relationship between ālambya and ālambaka, as is well known, and as an relationship of dependent origination(pratītya-samutpāda) from the standpoint of traditional Buddhist doctrines. In this point, all cognition is self-awareness. Not only perception but also falsification of perception(pratyakṣābhāsa) are all self-awareness.