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Prakāśamātra vs Svaprakāśa: 궁극의 실재를 지시하는 후기 유가행파의 두 가지 용어들 1

Prakāśamātra vs Svaprakāśa: With Reference to the Two Technical Terms Used by Late Indian Vijñānavādins Indicating Ultimate Existence

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인도철학회 (Korea Society for Indian Philosophy)|2023.12|인도철학 (Korean Journal of Indian Philosophy)|제69호|pp. 109-155|DOI 10.32761/kjip.2023..69.004

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참고문헌

키워드

Ratnākaraśānti라뜨나까라샨띠대상의 모습/형상유형상유가행파무형상유가행파즈냐나슈리미뜨라마음 자체의 현현마음의 현현 자체불일불이논증ākārasākāravādanirākāravādaJñānaśrīmitrasvaprakāśaprakāśamātraekānekaviyogahetu
주제분류철학

초록

디그나가와 다르마끼르띠에 의해 확립된 불교인식론 텍스트전통은 궁극의 실재로서 마음의 현현(prakāśa)을 서술하는 문제에 관하여 두 가지 대별되는 철학적 입장을 낳게 된다. 그 문제는 마음에 드러나는 대상의 형상 혹은 모습(ākāra)이 궁극적으로 실재하는지(Sākāravāda-yogācāra, 유형상유가행파), 혹은 허구인지(Nirākāravāda-yogācāra, 무형상유가행파)에 대한 것이다. 11세기 인도 벵갈지역 비끄라마쉴라(Vikramaśīla) 승원대학에서 활동하였던 라뜨나까라샨띠(Ratnākaraśānti, 11세기)와 즈냐나슈리미뜨라(Jñānaśrīmitra, 11세기)에게도 이 문제는 중요한 화두였다. 본고는 선배인 라뜨나까라샨띠의 무형상론을 집중적으로 비판한 즈냐나슈리미뜨라의 대작 Sākārasiddhiśāstra(『사까라싯디샤스뜨라』, 이하 SSŚ)의 제1장 Nirākāranirākaraṇapariccheda(「무형상론비판」)을 논의의 시작점으로 삼아 후기 인도유식의 중요쟁점 가운데 하나인 마음의 현현과 대상의 형상(ākāra) 사이의 관계에 관한 논의들을 고찰한다. 후기 인도 유가행파의 위대한 학자였던 이 둘은 각자의 철학적 입장을 포괄적인 관점으로 견지하면서 매우 다양한 불교교학의 쟁점들을 설명한다. 그들 모두는 마음의 현현(prakāśa)을 승의제(paramārtha)에 위치시킨다. 그러나 이 학자들의 대별되는 입장을 지시하는 산스크리트 용어가 무엇이며, 각각의 용어가 지니는 철학적 함의가 무엇인가는 명확히 밝혀지지 않았다. 본고의 목적은 다음과 같다. (1) 후기 유가행파들이 의식의 현현을 어떻게 다르게 설명하는가를 살펴본다. 나아가 궁극의 실재에 대한 다른 입장이 어떻게 이를 깨닫기 위한 불일불이논증을 다르게 설명하는가를 살펴본다. (2) 유형상유가행파인 즈냐나슈리미뜨라가 ‘svaprakāśa’(마음 자체의 현현)라는 단어를 사용하는 한편, 무형상유가행파인 라뜨나까라샨띠는 ‘pra-kāśamātra’(마음의 현현 자체)라는 단어를 사용하여 마음의 현현을 지시한다는 점을 살펴본다.

Abstract

The Buddhist logico-epistemological text-tradition established by Dignāga (5-6th) and Dharmakīrti (7th) brought about the two contrasting philosophical positions that commit to describing the manifestation of consciousness (prakāśa) as ultimate existence. The issue that provoked the long-lasted debate between the two parties is about whether the appearance of the object of consciousness is existent on the ultimate truth, or it is simply false. This debate drew huge attention from many Indian and Tibetan scholars till the last phase of Indian Buddhism, including Ratnākaraśānti (11th) and Jñānaśrīmitra (11th), who are respectively a Nirākāra-yogācāra and a Sākāra-yogācāra. This paper explores divergent discussions, with which the two great paṇḍitas at Vikramaśīla in Eastern India vigorously engaged, regarding the question of what relationship the manifestation of consciousness and the appearance of the object of consciousness have with each other. Insofar as both scholars maintain that the manifestation of awareness is the ultimate truth, they all maintain that the manifestation of consciousness is the ultimate existence of all phenomena. It, nonetheless, should be reminded that their divergent philosophical positions caused different ways of describing the nature of awareness and the way one directly experiences reality by applying the neither-one-nor-many argument. Unlike Ratnākaraśānti’s version of designating the ultimate nature of consciousness, which is prakāśamātra (bare-manifestation), is well known by modern scholars, what word Jñānaśrīmitra uses for explaining his philosophical position has been understudied. This paper argues that the term svaprakāśa (awareness’s own manifestation) is the term Jñānaśrīmitra mainly uses throughout the entirety of his Sākārasiddhiśāstra (a treatise that proves that consciousness has true appearances). The discussion of this paper takes the point of departure in the first chapter (nirākāranirākaraṇapariccheda, i.e., ‘The chapter for refuting that consciousness has no appearance on the ultimate level’) of the Sākārasiddhiśāstra. This paper consists of two articles, which respectively deal with the two central topics as follow, (1) How various Buddhist schools show divergent descriptions of what ultimately exists, and how do those differences cause differences in Buddhist path description focused on the application of the neither-one-nor-many argument. (2) Given what is examined in (1), I argue that the svaprakśa (awareness’s own manifestation) is the term that Jñānaśrīmitra mainly uses for referring to his philosophical position in countervailing Ratnākaraśānti’s prakāśamātra (the bare-manifestation of awareness).

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