인도 티벳에서 중관학파의 차별성에 대한 연구 - 자립논증파와 귀류논증파 중심으로 -
A Study of the Distiction between Madhyamaka in Indo-Tibetan Buddhism - Focusing on the Svātantrika and Prāsaṅgika Schools -
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초록
티벳에서 11세기에 파찹 니마닥(Pa tshab Nyi ma grags, 1055?-1145?) 등에 의해 찬드라키르티(Candrakīrti)의 『명구론』(Prasannapadā)이 번역되면서 추론식을 사용한 바비베카(Bhāviveka)에 대한 비판이 알려지게 되었고 귀류파(Prāsaṅgika, Thal ‘gyur ba)라는 용어도 처음 사용되었다. 인도 문헌에는 귀류파라는 용어가 없음에도 불구하고, 인도-티벳 중관 전통은 특히 찬드라키르티의 영향을 통해 자립파와 귀류파 사이의 실질적인 차이를 나타낸다. 자립파와 귀류파를 특징짓는 것은 추론식의 수용과 부정의 관점으로 알려진다. 이 논문은 추론식을 구성하는 주장인 증명하고자 하는 법의 속성을 지닌 유법의 공통된 의미에 의한 성립의 차이점을 검토한다. 차이의 본질에는 바른 인식에 의한 성립으로서 후대 귀류파의 논리체계에 중요한 軸이 된다. 바비베카는 주장 명제의 법을 지닌 유법의 일반성으로 성립하는 것에 대해 특정한 속성으로서 인식하면 추론 체계와 추론된 것을 방해하기 때문에 공통된 속성으로 논증해야 한다고 말한다. 그는 법과 유법의 단순한 일반성이 이해되는 것처럼 특정하지 않은 속성으로 파악하는 것에 오류가 없다고 『반야등론』(Prajñāpradīpa)에서 말한다. 찬드라키르티는 『명구론』에서 유법이 공통된 의미로 성립하는 것에 대해 청변 자신이 세운 논리식 자체로서도 성립하지 않음을 주장하는데, 전도식과 비전도식의 모순으로 설명한다. 월칭의 관점은 티벳에서의 귀류파라는 새로운 관점에 의해 특히 쫑카파가 인도 불교에서 자립파로 분류된 스승들에 의해 다루어졌던 중관의 논의점들에 대해 자신의 해석학적 프레임을 독자적으로 구축하는 근원이 되었다.
Abstract
This paper explores the philosophical differences between the Svātantrika and Prāsaṅgika schools of Madhyamaka, specifically examining their contrasting approaches to employing logical reasoning (rtags) to establish the generality (sāmānya) of the qualifier-property (dharma) to be proven and the qualificand (dharmin) in the autonomous inference (svatantra anumāna). Candrakīrti’s critique of autonomous inference, which establishes general characteristics, contrasts with Bhāviveka’s support of it, as the discussion shows their differences in relation to valid means of cognition (tshad ma, pramāṇa), highlighting not just a stylistic difference. The distinction between Svātantrika and Prāsaṅgika within the Madhyamaka school of philosophy, which originated during the “later propagation of the doctrine” (phyi dar) in Tibet, is a significant development attributed to the followers of Jayānanda’s disciple Pa tshab nyi ma grags (b. 1055) or his contemporaries. This distinction does not appear in Indian primary sources and represents a retroactive framework applied to Indo-Tibetan Madhyamaka tradition, with Candrakīrti central to the later tradition. Bhāviveka, in his Prajñāpradīpa, argues that inference should focus on the unqualified generality of the relationship between a subject and its property to maintain logical consistency. Candrakīrti, in the PPMV, differentiates between ultimate and conventional existents: the former is the object of unmistaken cognition, and the latter of mistaken cognition. He critiques Bhāviveka by stating that the logical reasoning subject (dharmin) of an unqualified general character (sāmānya) is not established, as it exists only through mistaken cognition. For Candrakīrti, valid means of cognition (tshad ma) perceive ultimate existents through nonconceptual direct perception (pratyakṣa), while conventional existents are perceived erroneously, emphasizing epistemological over ontological status. In the context mentioned, Tsong kha pa, who identified himself as a follower of Candrakīrti and a Prāsaṅgika, incorporated Dharmakīrti’s logico-epistemological insights into his Madhyamaka philosophy, extensively drawing in Candrakīrti’s interpretations of Nāgārjuna’s work.
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