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The article aims to examine, as part of the philosophical discourse on language, universals, and reality in Mahayana Buddhism, how the seventh-century philosopher Dharmakīrti supplemented and transformed Dignāga’s apoha archetypal system from the sixth century to overcome its fatal weaknesses amidst the fierce debate on language (śabda ) between Buddhist and non-Buddhist schools in the history of classical Indian philosophy. After this theory was introduced in the fifth chapter of Dignāga’s Pramāṇasamuccaya (PS), it was immediately faced with fierce criticism in the treatises of scholars from other schools, including Uddyotakāra (ca. 550-610), Kumārila (ca. 600-650), and Praśastapāda (ca. 550-600). They sharply dug into the fatal weaknesses of this theory and criticized it fiercely. Their criticism of apoha was quite sophisticated, and Dignāga’s creative theory was therefore in danger of being permanently lost in the history of Indian philosophy. However, not long after these criticisms, Dharmakīrti (ca. 600-660), who later claimed to be the successor of Dignāga’s thought, published Pramāṇavārttika (PV), a comprehensive commentary on PS that addressed the weaknesses of this theory. Due to the successful objection (uttarapakṣa ) in Dharmakīrti’s PV, no trace of re-criticism (i.e., counterargument against a counterargument) by non-Buddhist scholars would be found in history for some time to come. Accordingly, Section II of this paper deals with the “discussion of four possible objects of the possible meaning of words (śabda )” pointed out by scholars of other schools and the “appearance of an identical referent (sāmānādhikaraṇya ) and the relationship between qualifier and qualificand (viśeṣaṇaviśeṣyabhāva ) in compound words such as ‘blue lotus (nīlotpala ),” and the problems of applying apoha theory are briefly introduced. In Section III, I explain Dharmakīrti’s successful defense against these objections, and then, how Dharmakīrti’s argument ultimately differs from Dignāga’s apoha system.
이 논문의 목적은 대승불교에 나타난 “언어, 보편 그리고 실재”에 관한 철학적 담론을 고찰하려는 것이다. 그 연구의 일환으로, 디그나가의 아포하(apoha ; 타자의 배제) 이론 체계에서 출발한 불교 논사들과 브라만전통의 타 학파 논사들 간의 치열한 언어철학 논쟁 가운데 7세기 다르마끼르띠가 이 아포하 원형 체계의 치명적인 약점을 극복하기 위해 어떻게 기존 이론을 보완 변용하였는지 살펴볼 것이다.
디그나가는 『쁘라마나삼웃짜야』 제5장에서 이 언어 체계를 처음으로 소개하였으며, 그가 죽은 후 타 학파 논사인 웃됴따까라, 꾸마릴라, 쁘라샤스따빠다 등은 자신들의 논서에서 아포하 이론이 지닌 치명적 약점을 예리하게 파고들어 비판을 가했다. 이들의 아포하 비판은 정교해서 자칫 디그나가의 창의적 이론이 인도철학사에서 영영 사장될 위기에 놓여 있었다. 하지만 이들의 비판 후 얼마 지나지 않아 디그나가 사상의 계승자를 자처한 다르마끼르띠가 『쁘라마나삼웃짜야』의 종합 주석서인 『쁘라마나바릇띠까』를 펴냄으로써 아포하 이론의 약점으로 지적된 부분들을 성공적으로 변론하였고, 이 일로 인해 향후 얼마 간 비-불교학파 논사들의 재비판(=반론의 반론)은 역사상 그 흔적을 찾을 수 없게 되었다.
이에 필자는 II장에서 타 학파 논사들이 지적했던 “말의 의미가 가능한 네 가지 대상들에 대한 논의”와 “푸른 연꽃(nīlotpala )” 등의 복합어에서 나타나는 동일지시대상과 한정자-피한정자의 관계(viśeṣaṇa-viśeṣya-bhāva )가 갖는 아포하 적용의 문제점”을 검토하고, III장에서는 이에 대한 다르마끼르띠의 성공적인 변론과 디그나가의 아포하 원형과의 차별성을 살펴보고자 한다.
디그나가는 『쁘라마나삼웃짜야』 제5장에서 이 언어 체계를 처음으로 소개하였으며, 그가 죽은 후 타 학파 논사인 웃됴따까라, 꾸마릴라, 쁘라샤스따빠다 등은 자신들의 논서에서 아포하 이론이 지닌 치명적 약점을 예리하게 파고들어 비판을 가했다. 이들의 아포하 비판은 정교해서 자칫 디그나가의 창의적 이론이 인도철학사에서 영영 사장될 위기에 놓여 있었다. 하지만 이들의 비판 후 얼마 지나지 않아 디그나가 사상의 계승자를 자처한 다르마끼르띠가 『쁘라마나삼웃짜야』의 종합 주석서인 『쁘라마나바릇띠까』를 펴냄으로써 아포하 이론의 약점으로 지적된 부분들을 성공적으로 변론하였고, 이 일로 인해 향후 얼마 간 비-불교학파 논사들의 재비판(=반론의 반론)은 역사상 그 흔적을 찾을 수 없게 되었다.
이에 필자는 II장에서 타 학파 논사들이 지적했던 “말의 의미가 가능한 네 가지 대상들에 대한 논의”와 “푸른 연꽃(
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◆ 약호 및 일차 문헌 Abbreviations and Primary Sources
◆ 이차 문헌 Secondary Literature
- Publisher :Korean Association of Buddhist Studies
- Publisher(Ko) :불교학연구회
- Journal Title :Korea Journal of Buddhist Studies
- Journal Title(Ko) :불교학연구
- Volume : 77
- No :0
- Pages :73∼96
- DOI :https://doi.org/10.21482/jbs.77..202312.73