法稱(Dharmakīrti)의 감각지각(indriyapratyakṣa)론은 과연 經量部적인가? __上座 슈리라타(Ṡrīlāta)의 감각지각 불신론과 이에 대한 世親의 절충론을 통해 본 경량부 前5識說의 전개 과정__
The Sautrāntika Notion of Ālambana and its Dārṣṭāntika Precursor
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본고는 기존 학계에서 소위 경량부설로 통념화 되어 온 법칭의 세속제에 대한 입장의 사상사적 발전과정에 대한 첫 번째 비판적 검토이다. 토사키는 『양평석 현량장』 194∼196게송에 나타난 법칭의 감각지각론을 규기의 『二十唯識論述記』에 보이는 경량부설과 유사하다는 이유로 경량부 소종의 입장으로 간주한다. 그러나 규기가 이해한 경량부설과 법칭의 입장은 상당한 차이를 보인다. 규기가 본 경량부설은 전5식의 인식대상은 실유인 극미 하나하나가 아니고 가유로서의 그 집적 또는 화합이란 사실을 강조한다. 그런데 이 입장은 경량부의 실질적인 창시자인 상좌 슈리라타의 감각지각 불신론의 연장선상에서 이해될 수 있는 것이다. 법칭의 입장은 극미 전체가 인식대상으로 작용하기는 하지만, 이 경우에도 집적된 극미 하나하나가 여전히 인식발생의 원인이 된다는 절충적 입장이므로 감각불신론으로까지는 나아가지 않는다. 따라서 토사키가 경량부 소속의 학설이라고 확신한 법칭의 감각지각론은 세친의 『유식이십론』이나 진나의 『관소연연론』에서 비판되고 있는 외경실재론(경량부설)과는 구분되어야 한다. 엄밀히 말해서 법칭의 입장이란 세친(Vasubandhu)이 설일체유부와 상좌 슈리라타 류의 경량부설을 절충해서 만든 입장을 진나(Dignāga)가 확대·발전시키고 이것을 법칭이 다시 철학적으로 재정립한 것이다.
Abstract
In the chapter on perception (pratyakṣapariccheda k. 194-230) of his Pramāṇavārttika, Dharmakīrti deals with an issue of Abhidharma epistemological proposition: “Five kinds of consciousnesses have congregated [atoms] as their objects (sañcitālambanāḥ pañca vijñānakāyāḥ).” Tosaki Hiromasa attributes Dharmakīrti's view on this issue to Sautrāntika on the basis of its similarity to the one ascribed to Sautrāntika in Kue-chi's commentary (二十唯識論述記) on the Viṃśatikā of Vasubandhu. Despite Tosaki's claim, Dharmakīrti's understanding of the sense-object (ālambana) shows a marked difference from the Sautrāntika position described in Kue-chi's commentary. The Sautrāntikas put much emphasis on the congregated and thus hypothetical aspect of the sense-object, denying the causal role of atoms (paramāṇu) themselves in its formulation. By contrast, Dharmakīrti acknowledges the causal capacity of each and every atom in producing the image (ākāra) of an sense-object, while granting that such causal capacity can be exercised only on the condition that atoms remain in a congregated state. This paper aims to demonstrate that this particular view of Dharmakīrti derives not from the Sautrāntika position as such but from Vasubandhu's opinion of the issue via Dignāga's elaboration of it. Further, it also shows the Sautrāntika understanding of the issue at hand as described in Kue-chi's commentary is, in effect, an extension of the Dārṣṭāntika master Śrīlāta's idea of it. Thereby, this paper draws a conclusion that Dharmakīrti's view on the sense-object is not so much as Sautrāntika, as depicted in Kue-chi's commentary, as Vasubandhu's modification of Śrīlāta's position on it.
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