佛敎認識論理學 : 序論 = Buddhist Logic

다국어 초록 (Multilingual Abstract)

The ultimate aim of Buddhist Logic is to get BODHI. It claims not only to be the natural and general logic of the human understanding(laukikajn～a￣na) but also to be the super natural and special logic of Buddha's understanding (lokottarajn～a￣na).
Buddhist logic contains a theory on the direct perception (pratyaksa) and s theory on inferences (anuma￣na) as the Western Logic, and Buddha's wisdom (Buddhasamjn～a) Buddha's wisdom is empirical and transcendental. In this sense, the logic of the Buddhists is an empiricism as well as a trascendentalism.
By the natural and general understanding, human is limited to know only the natural side of the supernatural reality. Buddha's wisdom is not anti-natural but supernatural. By it, the supernatural side of the reality is known to Buddha.
There are two kinds of knowledge in general: the natural knowledge and the supernatural knowledge. The natural knowledge consists of the two sub-kinds of knowledge: the direct knowledge and the indirect knowledge. The natural knowledge is called A￣layavijn～a￣na in Buddhist Logic.
A￣layavijn～a￣na is a dynamic flow (santa￣na) of the moment (ksana) of self-consciousness generated by karma of adherence (a￣da￣nasmjn～a). The moment of self-consciousness has the subjective side (vijn～aptika) and the objective side (pratyaksa). The objective side consists of the two extremes: the physical body (upa￣da￣na) with sense organs (indriya) and the external world (sta￣na).
The moment of self-consciousness with all the subjective and objective components of it repeats birth and death momentarily. The subject side (vijn～aptika) of the present moment shocked by its objective side (pratyaksa) reflects its previous moment through the remenberence (smrti) generated by karma, and constructs a conceptional judgement (kalpana) that "This (the present moment) is that (the previous moment). (So'yam)" This judgement is a knowledge.
There is no real identity between 'This (the present moment)' and 'that (the previous moment).' Vijn～aptika conceires such a vague concept of identity by a￣da￣nasamjn～a. There is no continuity between the present moment and the prerious moment. They are quite different. Only the present moment is real. A￣rya Maitreya, therefore, said, "Abhuta pari kalpo'sti dvaamytatra nasti". (Madhya￣nta vibha￣ga s˙a￣stra)

목차 (Table of Contents)

• 1. 哲學的立場과 目的
• 2. 認識論的 位置
• 3. 經驗知의 限界
• 4. 佛智의 超越性
• 5. 智慧論
• 6. 智慧論의 立場에서 본 認識
• 7. 아라야識의 基本的構造
• Summary