『논궤論軌』(Vādavidhi)는 외도의 궤변인가? - 디그나가의 바수반두의 저작 불인정을 중심으로-
Was Vādavidhi the Sophistry of Non-Buddhists?– Focusing on Dignāga’s Disapproval of Vasubandhu’s Writing–
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이 논문의 목적은 디그나가의 『집량론集量論』(pramāṇasamuccayavṛtti, 이하 PS(V)) 「현량장」의 13-16게송과 자주에서 바수반두의 『논궤論軌』(Vādavidhi, Tib. Rtsod pa sgrub pa)의 지각 정의에 대한 비판과함께 그 저술의 저자 진위마저 의심하는 내용에 대해서 재고하기 위함이다. 디그나가는 PS(V) 1장 전반부에서 자신의 지각 이론을 소개한 후후반부에서는 타 학파들의 지각 이론들을 차례로 검토(비판)하는데, 그 첫 번째 타깃을 바수반두의 세 가지 인명서 중 하나인 『논궤』에두고, 거기에 나타난 지각론의 허점을 지적한다. 디그나가가 자주自註 에서 내린 결론은, 『논궤』의 내용은 절대로 바수반두의 사상이 아니며,혹 맞다 하더라도 그것은 바수반두가 사상적으로 아직 여물지 않은 초년기에 했던 덜 익은 주장에 불과하다고 단정짓는다. 그렇다면 우리는 디그나가가 그 논서에서 어떠한 대목을 못마땅하게생각했는지 거듭 묻지 않을 수 없다. 따라서 우리는 본고에서 PS(V)의 게송과 자주의 내용을 축자적으로 쫓아감으로써, 디그나가가 자신의 진정한 스승이라고 추켜세웠던 바수반두의 논궤에 담긴 지각 정의를 과연 무엇 때문에 정면으로 논박했는지 다시금 확인해 보는 좋은 기회가 될 것이다.
Abstract
This study looks into four verses (kk. 13–16) in Chapter 1("Perception; Pratyakṣapariccheda") in Dignāga’s Pramāṇasamuccaya(vṛtti) [hereafter "PS(V)"] and his annotations in order to reconsider his criticism of Vasubandhu’s theory of perception as presented in Vasubandhu’s Vādavidhi. I also revisit Dignāga’s doubts about the authenticity of the authorship of Vādavidhi. Dignāga introduced his theory of perception in the first half of Chapter 1 of PS(V), and in the second half he examined and refuted one by one the theories of perception held by other schools. His first target to refute was Vasubandhu’s Vādavidhi‒one of three books Vasubandhu wrote on Buddhist logic‒and he pointed out logical loopholes in Vasubandhu's theory of perception. Dignāga concluded in his annotations that the content of Vādavidhi could never have come from Vasubandhu, and even if Vasubandhu wrote it himself, the content was nothing more than immature conjecture that could have come from the early years of Vasubandhu's career when he was not fully developed philosophically. If so, I cannot help but ask again what parts of the treatise Dignāga disapproved of. Therefore, in this study, by analyzing the content of PS(V)’s verses and annotations verbatim, I will revisit why Dignāga directly refuted Vasubandhu's definition of perception in Vādavidhi, particularly when he himself had hailed Vasubandhu as his true teacher.
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