불교철학의 비존재와 비인식의 관계__『니야야빈두』 「위자비량」과 다르못타라의 주석을 중심으로__

Abstract

This paper studies on anupalabdhi. It is the conception to be treated as a kind of three hetu-s(trairūpya) asserted by Dharmakīrti. Anupalabdhi is sādhana as well in the hetu premise and it is in the avinābhāva relatedness with abhāva that is sādhya in the pakṣa premise. Therefore. anupalabdhi and abhāva do not apply separately to the different things, but both of all reflect the being supported by two expressions as following each role in the syllogism completed by Dignāga. Firstly, the basic theories about the relatedness bhāva and upalabdhi are explained from the view of Buddhist epistemology and logic in the chapter two of the paper, considering the key words such as dharma and dharmin, bhāva and svabhāva as introduction for abhāva and anupalabdhi. The main purpose of the part three in the research is to confirm the characteristic of Dharmakīrti’s logic about trairūpya, trividham and the relation between sādhana and sādhya. Especially how svabhāvahetu is more essential than kāryahetu, pointing out the cross spot between the conception of bhāva and of svabhāva as each role of sādhya and sādhana. In the chapter four, the topics are unfolded about abhāva, anupalabudhi, and their relatedness in the syllogism. On the other hand, NB 2.13 and Dharmottara’s ṭīkā are contemplated. They explain well about how anupalabdhi(noncognition) is possible to experience directly(dṛśya) against the nonexistence(abhāva). In the chapter five, the eleven types of anupalabdhi-s described from NB 2.32 to 2.42 are analyzed by the five fields: sādhana, shādhya, tadutpatti or tādātmya, applying in each sūtra, and sūtra no. The paper may tell the reason specifically that Dharmakīrti makes anupalabdhi to be under anumāna, in contrast that it is classified as the independent means of cognition(pramāṇa) by one of his debate partners, Kumārila. Moreover, the logic of tādātmya by svabhāvahetu in Buddhist inference(anumāna) theory may have the location as same as the conception of self-awareness(svasamvitti) in Buddhist perception(pratyakṣa) theory(epistemology). If so, the advanced research in terms of how tādātmya can be connected with svasamvitti would be repaid.