On sañcita, its sāmānya, and svalakṣ̣aṇ̣a of indriya-pratyakṣa

Park Ki Yeal

doi:10.29213/crbs..15.201406.261

The object of cognition by five sense organs in Dignāga’s PSV would be metaphorically expressed as the appearance reflected on the mirror in the camera inasmuch as the exterior substance is different from the object of cognition. Because cognition by the sense organs is limited to all conditions surrounding the object which we try to be aware so that we can only perceive a part of all aspects of the object. The appearance reflected on the mirror of the camera is being before understanding through combining with languages in our mind. Dignāga describes on the object of perception by sense organs as ‘blue, itself’, but ‘this is blue’ having been defined and categorized by means of words and the exclusion of different objects. On the other hand, all people under the same conditions to perceive the object should get a common result of cognition to the object, that is ‘blue itself’, although the object is for the direct perception by sense organs(indriya-pratyakṣa) called svalakṣaṇa. This common aspect of svalakṣaṇa could be understood Dignāga’s common property (sāmānya) of the aggregate (sañcita) made of a lot of atoms, is grasped as the whole in the cognition sphere (āyatana). In this paper, the three terminologies; sañcita, its sāmānya, and svalakṣaṇa, are compared to verify the relationship among them on the base of Dignāga’s PSV, Jinendrabuddhi’s PSṬ, and Dharmakīrti’s PV. Sañcita is said that it has the ability to cause knowledge (jñāna). In this case, the knowledge could be supposed to be not only indriya- pratyakṣa as the result of cognition, but also svalakṣaṇa which is one of knowledge as the object aspect in the two aspects (dvirūpatā) of knowledge. In the latter, as sañcita is located out of the cognition sphere and svalakṣaṇa is in the cognition sphere, sāmānya is acceptable as a style(rūpa), how the aspect(ākāra) to move from outside to inside the cognition sphere. Thus, sāmānya would be said to play a role in a link to connect between sañcita and svalakṣaṇa. Unlike Dignāga basically describes on the object of cognition under the condition that sañcita is one, Dharmakīrti assumes the object of cognition under multi-conditions that plural aggregates (sañcita) bring out one knowledge in one cognition sphere at the same time. Therefore, if Dignāga’s sañcita theory is said to be plain like ‘blue itself’ becomes svalakṣaṇa, Dharmakīrti’s sañcita has multiple layers like ‘blue itself' and 'yellow itself’ become one svalakṣaṇa simultaneously.

Citation status

KCI Citation Counts (3)
열림/닫힘 버튼
REFERENCES (25)
열림/닫힘 버튼
* 2021년 이후 발행 논문의 참고문헌은 현재 구축 중입니다.

[book] Vasubandhu’s Abhidharmakośabhāṣyam / 1975 / Abhidharmakośabhāṣyam of Vasubandhu / K. P. Jayaswal Research Institute

[other] / Dharmakīrti’s Nyāyabindu

[book] Dharmottara’s Nyāyabinduṭīkā / 1955 / Nyāyabindu by Dharmakīrti. Paṇḍita Durveka Miāra’s Dharmottarapradīpa (Being a Sub-commentary on Dharmottara’s Nyāyabinduṭīkā, a Commmentary on Dhaemakīrti’s Nyāyabindu / K. P. Jayaswal Research Institute

[book] Dignāga’s Nyāyamukha / 1982 / 因明正理門論研究 [五] : 82~99

[book] Asṭādhyāyī of Pāṇini / 1987 / Asṭādhyāyī of Pāṇini / The University of Texas Press

[web] Dignāga’s Pramāṇasamucchaya / Chapter1, Dedicated to Masaki Hattori on the occasion of his 80th birthday / www.oeaw.ac.at/ias/Mat/dignaga_PS_1.pdf

[book] Ernst Steinkellner / 2005 / Jinendrabuddhi’s Pramāṇasamuccayaṭīkā / Austrian Academy of Sciences Press

[book] / Dignāga’s Pramāṇasamuccayavṛtti

[book] Dharmakīrti’s Pramāṇavarttika / 1972 / インド古典研究　Acta Indologica Ⅱ / 成田山新勝寺

[book] 戸崎宏正 / 1989 / 『プラマーナ･ヴィニシュチャヤ』第1章現量(知覚)論の和訳(4)

[book] 加藤純章 / 1989 / 経量部の研究 / 春秋社

[journal] 桂紹隆 / 1982 / 因明正理門論研究 [五] / 広島大学文学部紀要 / 広島大学文学部 42 : 82~99

[book] 桂紹隆 / 1984 / 認識論と論理学 / 春秋社 : 103~152

[book] 久間泰賢 / 2012 / 『認識論と論理学』シリーズ大乗仏教第七巻 / 春秋社 : 221~253

[journal] 吉田哲 / 2011 / Pramāṇasamuccayaṭīkā 第一章 (ad PS I 3c-5 & PSV) 和訳 / インド学チベット学研究 / 龍谷仏教学会 (15) : 132~164

[journal] 吉田哲 / 2013 / ディグナーガの感官知説とアビダルマの伝統 / 佛教學研究 / 龍谷仏教学会 (69) : 169~207

[journal] 那須円照 / 1999 / ヴァスバンドゥの外界非実在論 / 仏教学研究 / 龍谷仏教学会 (55) : 1~21

[thesis] 박기열 / 1995 / 佛敎知識論에서 Arthakriya 개념의 의의 : 다르마끼르띠의 『量評釋(Pramanavarttika)』를 중심으로 / 석사 / 동국대학교

[journal] 박기열 / 2014 / On vedanā in Abhidharmakośabhāṣyam for understanding mānasapratyakṣa and svasaṃvedana in Buddhist epistemology / 인도철학 / 인도철학회 (40) : 71~104

[journal] 박창환 / 2009 / The Sautrāntika Notion of Ālambana and its Dārṣṭāntika Precursor / 인도철학 / 인도철학회 (27) : 5~51

[book] 船山徹 / 2012 / 『認識論と論理学』シリーズ大乗仏教第九巻 / 春秋社 : 91~120

[book] 戸崎宏正 / 1979 / 仏教認識論の研究上 / 大東出版社

[journal] 戸崎宏正 / 1989 / 法称著『プラマーナ･ヴィニシュチャヤ』第1章現量(知覚)論の和訳(4) / 哲学年報 / 九州大学文学部 48 : 1~18

[journal] Junjie Chu / 2006 / On Dignāga’s theory of the object of congnition as presented in PS(V)1 / Journal of the International Association of Biddhist Studies 29(2) : 211~253

[book] M. Hattori / 1968 / On Perception, being the Pratyakṣapariccheda of Dignāga’s Pramāṇasamuccaya from the Sanskrit fragments and the Tibetan versions / Harvard University Press

KJC Korea
Journal Central

Statistics

Tools

Sharing

Issue List

Citation status