『땃뜨바쌍그라하』 1213-1217에서 분별(kalpanā)의 의미
An Implication of Kalpanā in Tattvasaṃgrahapañjikā 1213-1217
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디그나가(Dignāga, ca. 480-540) 이후 불교도들은 지각(現量, pratyakṣa)을 정의할 때, ‘분별을 배제한 것’(kalpanāpoḍha)이라는 견해를 기본적으로 유지한다. 이후 다르마끼르띠(Dharmakīrti, ca. 600-660)는 지각이 분별을 배제한 것일 뿐만 아니라 ‘착오가 아닌 것’(abhrānta)이라고 덧붙이며, 또한 분별에 대해서는 ‘언어표현을 가진 인식’이라고 설명한다. 지각과 분별에 대한 다르마끼르띠의 부가적 정의는 이후 다양한 해석학적 논의를 발생시킨다. 샨따락쉬따(Śāntarakṣita, ca. 725-788)의 『땃뜨바쌍그라하』(Tattvasaṃgraha)와 그에 대한 까말라쉴라(Kamalaśīla, ca. 740-795)의 주석에서는 ‘언어표현을 가진 인식’이라는 정의를 해명하는 데 상당한 노력을 기울이고 있다. 특히 이들은 문법학자 바르뜨르하리(Bhartṛhari, ca. 450-510)의 『바꺄빠디야』(Vākyapadīya)에 나타난 견해를 차용하여, 언어표현을 직접적으로 동반하지 않더라도 분별이 작동하고 있다는 사실을 다음 세 가지 근거를 통해 확립한다. (1) 말을 배우지 않은 아기들도 분별을 통한 활동방식(itikartavyatā)에 익숙하다. (2) 생각하고 상상하는 등의 분별은 언어에 의해 꿰뚫린 것처럼 그 필연적인 관계가 부정될 수 없다. (3) 분별에 의해서 언어와 지시대상이 고정적 관계를 맺고 있는 것처럼 보이는 언어사용(vyavahāra)이 발생한다. 이를 통해 그들은 언어표현이 실제적으로 나타나지 않는 영역까지 분별의 외연을 더욱 폭넓게 설정하고 있으며, 궁극적으로는 언어와 지시대상의 관계가 착오(bhrānta)에 기반하고 있다는 점을 밝힌다. 이러한 접근은 디그나가가 불교 인식논리학을 체계화한 이후로 발생한 불교 안팎의 쟁점들을 수렴하여 통합적인 이론적 틀을 제시하려는 시도로 볼 수 있다.
Abstract
The perception (pratyakṣa) is generally considered to be a means of valid cognition (pramāṇa) but its definition (lakṣaṇa) varies across Indian intellectual traditions. After Dignāga (ca. 480-540), Buddhists basically accepted the definition of perception that it is "free from conceptualization" (kalpanāpoḍha; Pramāṇasamuccaya 1.3c). Dharmakīrti (ca. 600-660) follows Dignāga's definition in his Pramāṇavārttika 3; however, in the Nyāyabindu 1.4-5 and the Pramāṇaviniścaya 1.4a-c, he states perception is not only "free from conceptualization" but also "non-erroneous" (abhrānta). In addition, Dharmakīrti defines "conceptualization" (kalpanā) as "cognition with verbal expression" (abhilāpinī pratītiḥ). The Tattvasaṃgraha (TS) of Śāntarakṣita (ca. 725-788) and its commentary, the Tattvasaṃgrahapañjikā (TSP) of Kamalaśīla (ca. 740-795) made significant efforts to explain Dharmakīrti's definition of "conceptualization." In particular, they explained that conceptualization functions even in cognition without verbal contents by borrowing the views expressed Vākyapadīya chapter 1 Brahmakāṇḍa of Bhartṛhari (ca. 450-510). In TS 1214-1217, Śāntarakṣita establishes that conceptualization is directly or indirectly related to verbal expression on the following three points: (1) Even an infant who has not learned to speak is accustomed to the behavior pattern (itikartavyatā). (2) The linguistic nature of conceptual activities such as thinking and imagining cannot be denied. (3) The use of language (vyavahāra) in which word and its referent seems to have a fixed relationship is caused by conceptualization. In this manner, Śāntarakṣita extended the scope of conceptualization. According to him, conceptualization is not just "cognition with verbal expression," but it encompasses speechless cognition since conceptualization occurs "as if having verbal expression" (sābhilāpeva; TS 1214).
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