샹까라의 인중유과론(因中有果論)에 대한 한 해석 = An Interpretation of Satkaryavada in Sankara

국문 초록 (Abstract)

베단따를 체계화한 샹까라는 상크야 학파처럼 인중유과론(satkarya-vada)을 ‘결과가 원인에 미리 존재하는 것’, ‘물질적 원인과 그 결과가 동일한 것’으로 이해한다. 또한 그는 상크야 학파처럼 결과란원인 속에서 미리 존재하지만 미현현인 상태이다가 단지 현현인 상태로 바뀌는 것이라고 생각한다. 이러한 점에서 샹까라에게 인중유과론은 창조나 생성에 관한 이론이자 실재와 현상 사이의 인과관계에 관한 이론임에 틀림없다. 하지만 샹까라의 인중유과론은 실재와 현상 사이의 ‘인과관계’보다‘의존관계’를 지시하는 편에 가깝다. 이 경우에 의존되는 실재란 ‘그 자체로 존재하는 것’인 반면에, 의존하는 현상이란 ‘원인에 의존한 채로현현된 것’이다. 그리고 이러한 의존관계는 그의 핵심 개념인 ‘본질의 동일성’(tadatmya) 또는 ‘실재의 유일성’을 통해 더욱 명료하게 확인된다. 그런데 샹까라에게 인과이론이란 경험적 영역에 속하는 ‘관계’를 통해 실재적 영역에 속하는 ‘무관계’로 나아가기 위한 장치에 불과하다. 즉 인과관계도 의존관계도 수행론을 위한 필수불가결한 장치에 지나지 않는다. 요컨대 샹까라의 체계는 인과관계에서 시작하여 인과관계를 벗어남으로써 끝나는데, 이는 ‘의존적인 속박의 삶’으로부터 ‘자립적인 자유의 삶’으로 전환하는 것이다. 바로 이러한 전환에 인중유과론이 중요한 역할을 한다.

다국어 초록 (Multilingual Abstract)

How does Sankara, a great philosopher of Advaita Vedanta, understand the problem of satkaryavada, i.e., the theory of preexistence of the effect in its cause? Although satkaryavada was organized by Samkhya School ahead of his age, it is very useful to get a glimpse of the way he accepts this theory in his period, since the importance of his position as well as of the problem of satkaryavada in the history of Indian philosophy cannot be emphasized enough. Specially, to know the way he makes use of satkaryavada in his system provides indirectly a valuable information about the origin and purpose of that very theory. Sankara makes out like Samkhya School that satkaryavada is ‘preexistence of the effect in its cause’, ‘identity of the material cause with its effect’. Besides, he is of the opinion like Samkhya School that the effect is nothing but a manifest transformation of the unmanifest cause. Thus satkaryavada of Sankara must be the theory of creation or production and that of causal relationship between reality and appearance. However, his satkaryavada is better to be regarded as ‘dependent relationship’ than ‘causal relationship’ of reality and appearance. In this case, reality or the ground of being dependent on is that which exists by itself, while appearance to be dependent on is that which is manifested being dependent on the cause. And this dependent relationship isto be distinctly confirmed by his key-concept of ‘tadatmya’ or ‘oneness of reality’. And yet, the causal theory of Sankara is a mere device to go forward ‘non-relationship’ belonging to the transcendental realm through ‘relationship’ belonging to the empirical realm. In other words, causal relationship and dependent relationship are no more than an indispensable device for the area of practice. In short, as the system of Sankara starts from recognizing causal relationship and ends in escaping from it, so this process means a conversion from the life of being dependent on or Bondage to that of being independent of or Freedom. In this very conversion satkaryavada plays an important role.

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