This paper examines three commentaries on the Śabdapariccheda in Kumārila Bhaṭṭa’s Ślokavārttika, along with the the seventeenth century Bhāṭṭa Mīmāṃsā work, the Mānameyodaya. The focus is the Mīmāṃsā principle that only sentences communicate qualified meanings and Kumārila’s discussion of a potential counter-example to this claim–single words which appear to communicate such content. I argue that there is some conflict among commentators over precisely what Kumārila describes with the phrase sāmarthyād anumeyetvād, although he is most likely describing ellipsis completion through arthāpatti. (...) The paper attempts both a cogent exegesis and philosophical evaluation of the Bhāṭṭa Mīmāṃsā view of ellipsis completion, arguing that there remain internal tensions in the account of ellipsis preferred by the Bhāṭṭa, tensions which are not entirely resolved even by the late date of the Mānameyodaya. (shrink)

This essay seeks to characterize one of the leading ideas in Bhaṭṭa Jayanta's Nyāyamañjarī, the fundamental role that the idea of complexity plays in its theory of knowledge. The appeal to the causally complex nature of any event of valid awareness is framed as a repudiation of the lean ontology and epistemology of the Buddhist theorists working in the tradition of Dharmakīrti; for Jayanta, this theoretical minimalism led inevitably to the inadmissible claim of the irreality of the world outside of (...) consciousness. In countering this Buddhist position, Jayanta adopts some of his opponents’ characteristic terminology, most notably in his use of sāmagrī, “causal complex” itself. He resituates this borrowed vocabulary within a strong appeal to the theory of the kārakas or the semantic roles detailed by grammarians since the time of Pāṇini. Possibly borrowing this sāmagrī-kāraka amalgam from the Buddhist grammarian-epistemologist Jinendrabuddhi, Jayanta uses it as a point of departure for a sustained attack on the views of Dharmottara, who Jayanta understood as offering the most advanced and most problematic Buddhist philosophical position available in his time and place. (shrink)

Although Candrakīrti has been a focus in the recent scholarly attention on conventional reality in Buddhist philosophy, the complexity of his discussions of the status of phenomenal world on the surface or conventional level has not been adequately explored. In cataloging the wide-ranging interpretations that Candrakīrti has offered, this paper identifies several clusters of connected ideas that are delineated here as dimensions of Candrakīrti’s conventional reality. It will be shown that his thoughts on the subject have divergent orientations, ranging from (...) commonsensical to technical. Thus, on the one hand, conventional reality represents the beliefs and consensus that ordinary people share about their world, while, on the other, traditional Madhyamaka, grammar, and Abhidharma discourses are used to provide linguistic and Buddhist doctrinal outlines of that same reality. The mobilization of available resources affords Candrakīrti several layers of articulation, as it does again for the eighth-century writers Jñānagarbha and Śāntarakṣita, who bring Dharmakīrti’s thought and Yogācāra philosophy to bear on the Madhyamaka theory of conventional reality. (shrink)

카라카(kāraka)는 문장에서 동사와 연결되어 동사의 의미를 완성시키도록 돕는 것이다. 파니니(Pāṇini)는 이 개념에 대해 정의내리고 있지는 않지만, 자신의 文典(Aṣṭādhyāyī)의 P. 1.4.23에서 ‘처격으로 표시된 의미조건’으로서 제시하고 있다. 그리고 이하 P. 1.4.55에 이르기까지, 범어 구문론의 중추를 이루는 이 개념을 행위 주체를 의미하는 kartṛ, 행위의 목적(대상)을 나타내는 karma, 행위 성취의 수단을 나타내는 karaṇa, 증여를 표시하는 saṁpradāna, 분리를 나타내는 apādāna, 행위발생 장소인 adhikaraṇa라는 6개 항목으로 분류하여 다루고 있다. 그중 파니니가 가장 먼저 규정하고 있는 것은 ‘제5격 어미’를 취하여, ‘탈격’이라고도 불리는 아파다나 카라카(apādāna-kāraka)로, P. 1.4.24-31에서 취급되고 있다. (...) 여기서 ‘아파다나 카라카’로 규정되고 있는 것들은, ① 떠남(분리)와 관련된 행위에 관해 고정점, ② 두려움과 관련된 행위에 관해 그 대상, ③ 굴복하는 행위와 관련된 대상, ④ 제지 행위와 관련하여 도달하고자 원하는 대상, ⑤ 숨는 행위와 관련하여 보이지 않기를 원하는 대상, ⑥ 지식 획득과 관련된 행위에 관한 그 敎示者, ⑦ ‘태어남’을 의미하는 행위와 관련하여 그 행위 주체의 탄생 근원, ⑧ √bhū와 관련한 행위 주체의 初出 장소라는 8항목들이다. 이상에 대한 고찰은, 아파다나 카라카라는 문장 구성 요소가 어떻게 행위 주체의 ‘행위 성취’를 돕는지(kāraka)를 명확히 하기 위한 것으로, 이를 통해 제5격의 적용 근거가 분명히 드러남을 살펴보았다. (shrink)