인식수단(pramāṇa)과 인식결과(pramāṇaphala)의 同一說 연구 - 『正理一滴疏((Nyāyabinduṭīkā)』를 중심으로

• 영문명: A Study on the Simultaneous Establishment of Pramāṇa and Pramāṇaphala
• 발행기관: 불교학연구회
• 저자명: 전영훈(Jeon Yeong-Hun)
• 간행물 정보: 『불교학연구』제12호, 203~220쪽, 전체 18쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2005.12.01

영문 초록

  The result of cognition (pram？？aphala) is not different from the real thing (vastu), which contains the essence of the means of cognition (pram？？a) in Buddhist epistemology？logic. Ny？yabindu-？？k？ also concurs with this position. But there are no phrases to refer directly to how the means of cognition and the result of cognition are established at the same time. Existing research on this issue is also divided into two camps. Helmut Krasser thinks that pram？？a is prior to pram？？aphala in time. However, Tosaki Hiromasa (戶崎宏正) and Prabal Kumar Sen are of the opinion that pram？？a and pram？？aphala are established at the same time. This interpretation is more logical than the former one. But Sen does not offer concrete textual basis to support his view. Tosaki, on the other hand, is a little ambiguous on some points. This paper aims to offer textual basis to support this view, thereby clarifying the ambiguity in their research.
  The result of this study is as follows. Firstly, since the relation of the generator and the generated (janaka­janyabh？va) does not apply to pram？？a and pram？？aphala, they are not terminologies to refer to real things (vastu). Therefore, they are not related to cause and effect as a continuum (ekasa？t？na). Secondly, as ‘the image of the object’ (=pram？？a) occurs in ‘an ascertained knowledge of the object’ (=pram？？aphala), pram？？a and pram？？aphala could not be established in different times. Thirdly, in NB？ 16.06­11 there is the saying that knowledge can be established as pram？？a only if pram？？aphala is established by ascertainment (adhyavas？ya). Therefore, pram？？aphala and pram？？a are established at the same time. Fourthly, as the function (vy？p？ra) of pram？？a is not real but is rather an expression referring to the occurrence of consciousness with the objective modal (？k？ra), the function (vy？p？ra) cannot be regulated after consciousness occurs with the modal (？k？ra) of the object. Therefore, pram？？a can
also be interpreted as upac？ra in this context.

목차

Ⅰ. 들어가는 말
Ⅱ. 인식수단과 인식결과의 ‘성립’(siddhi)에 대한 규정
Ⅲ. ‘인식수단 - 인식결과’의 관계 지평
Ⅳ. 인식수단과 인식결과의 상호동시적인 성립
Ⅴ. 맺는 말
약호
영문초록

키워드

인식수단 the means of cognition 인식결과 the result of cognition 하나의 실물 the same real thing ‘能生-所生’ 관계 relation of the generator and the generated 인식수단의 작용 the function of correct cognition 동시 성립 simultaneous establishment