찬드라키르티의 자기인식설 비판__lakṣaṇa와 lakṣya의 관계를 중심으로__

Abstract

Dignāga(480-540) completed the theory of Svasaṃvedana (Self-awareness) based on Sautantrika's doctrine that knowledge of the shape of object is inward of cognition. Candrakīrti(600-650), one of prominent middle Mādhyamika scholar criticized Dignāga's this theory in his text Madhyamakāvatārabhāṣya and Prasannapadā. In other words, according to Candrakīrti, Action(karaṇa) and a Object of action(karman), a Clinger(upādātṛ) and Clinging(upādāna) and so on are established on only Interdependent relationship(parasparāpekṣā), cognition and the object of cognition are involved in that very relationship, too. So, if the theory of Svasaṃvedana is valid, Characteristic(lakṣaṇa) and Characterization(lakṣya) could be the same, such a theory is an error because it is itself characterized by itself as an object. However, we couldn't simply say that Candrakīrti's such criticism reveal a detailed theoretical view of Svasaṃvedana. It seems rather to Candrakīrti that Self-awareness is only one example of Interdependent relationship. He thus uses Self-awareness as an example of reinforcing the rationale of Interdependence. That point of view is clear from the different interpretation of the same Pāṇini's grammar rules between Dignāga and Candrakīrti. In other words, For Dignāga, the meaning of "ana" suffix could provide a basis for the same of "lakṣaṇa" and "lakṣya", so that the Self-awareness becomes possible. On the other hand, Candrakīrti said that such understanding should be excluded because those theory would also fall into the error of identity. In addition to this, Candrakīrti said that "lakṣaṇa" and "lakṣya" should be seen as an example of interdependent relationship. Candrakīrti's this criticism of so-called Errors of identity seems to be inherited in the critique of the Pudgala theory in the Tattvasaṃgraha(-Pañjikā) of post Mādhyamika school. Considering these points, Candrakīrti's self-awareness critique is based on the interdependent relationship of "lakṣaṇa" and "lakṣya" . Therefore, this paper examines the theory of self - awareness focusing on how Candrakīrti understands and describes the interdependence of "lakṣaṇa" and "lakṣya"