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불교인식론의 ‘의지각’과 ‘자기인식’을 위한 구사론의 수(vedanā)에 관한 고찰

On vedanā in Abhidharmakośabhāṣyam for understanding mānasapratyakṣa and svasaṃvedana in Buddhist epistemology

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인도철학회 (Korea Society for Indian Philosophy)|2014.04|인도철학 (Korean Journal of Indian Philosophy)|제40호|pp. 71-104|DOI 10.32761/kjip.2014..40.003

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참고문헌

키워드

수자기인식구사론svasaṃvedanavedanāsparśa순수의지각인식결과dvirūpatā양평석집량론2상성감수작용의근행mānaspratyakṣaadhivacana-saṁsparśavedanīyacaitasikī vedanāmanopavicārapramāṇaphalaanubhava
주제분류철학

초록

디그나가는 집량론 k.6ab와 자주(vṛtti)에서 욕망 등의 자기인식(svasaṃvitti)도 의지각(mānaspratyakṣa)으로 직접지각(pratyakṣa)이라고 한다. 본고는 구사론에서의 감수작용(受 vedanā)에 관하여 바수반두의 입장을 중심으로 고찰하여 디그나가의 심작용과 자기인식 그리고 의지각의 상관 관계를 미시적으로 모색해 보고자 한다. 구사론의 「세간품」에서의 증어촉(增語觸 adhivacana-saṁsparśa)의 순수(順受 vedanīya)와 심수(心受 caitasikī vedanā)의 의근행(意近行 manopavicāra)은 디그나가의 인식의 2상성(二相性 dvirūpatā)으로 분석되어 삼수(三受)는 인식 결과(pramāṇaphala)에 해당한다. 따라서 구사론의 감수작용은 디그나가의 심작용의 자기인식이 진행되는 과정을 구체적으로 보여 준다. 즉 욕망, 분노, 어리석음, 즐거움, 고통 등은 직접경험의 결과로 자기인식(svasaṃvedana)이라 할 수 있다. 또한 심작용의 자기인식은 ‘의에 의해서(mānasa)’만 일어나는 직접경험으로 문자 그대로 ‘의지각(mānasapratyakṣa)’인 것이다. 여기서 직접경험(anubhava)은 감수작용의 정의인 동시에 직접지각(pratyakṣa)과 동일한 의미이다.

Abstract

Dignāga describes that self-awareness of desire, etc. is also mental perception (mānasapratyakṣa), one of direct perceptions which are free from conceptual construction in Pramāṇasamucchaya (PS) and his self-commentary (Vṛtti). Vasubandhu explains contact (sparśa) and sensation (vedanā) in the context of twelvefold dependent origination (Pratītyasamutpāda) in the third chapter of Abhidharmakośabhasya (AKBh). There are two important terminologies to find a clue to understand the relationship among desire etc., self-awareness, and mental perception in the above passage of Dignāga. One is ‘ability of well-following to sensation’ (vedanīya) which is the nature of ‘contact of denomination’ (adhivacana-saṁsparśa). The other is ‘ability of approaching to object (sparśa) by mind’ (manopavicāra) called the character of mental sensation (caitasikī vedanā). These two terms cause three types of sensations; satisfaction, dissatisfaction, and indifference. On the other hand, Dignāga says that cognition is produced as the twofold of aspects, that is to say, objective appearance grasped by cognitive subject as cognitive object (viṣayajñāna) and subjective appearance grasping object as cognitive means (tajjñāna). He defines the twofold aspect of cognitive appearance is the reason that self-awareness (svasaṃvitti) processes successfully. He also insists self-awareness is the result of the cognitive act (pramāṇaphala). Here is one point to pay attention to the structurally conform vedanīya and manopavicāra in AKBh to the twofold cognitive appearances (dvirūpatā). Concretely speaking, vedanīya can be arranged to the objective appearance of cognitive act and manopavicāra can be applied to the side of the subjective appearance of cognitive act. Therefore, it can be say that Vasubandhu’s the three sensations are also Dignāga’s self-awareness because the sensations are results from the combination between contact of denomination and mental sensation. Furthermore, the activities of sensations like desire, anger, ignorance, pleasure, pain, etc. arisen by self-awareness are possible only through mind (manas). This is why Dignāga affirms ‘self-awareness of desire, etc.’ is ‘mental perception’ as well. Finally, it would be said that ‘anubhave’ (immediate experience) plays a key role in connecting between AKBh’s sensation and PSV’s self-awareness and mental perception, that is, as I examined the term, it means sensation (vedanā) as well as direct perception (pratyakṣa).

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