상키야 철학에서 인식의 동시성과 순차성 문제 = The Issue of 'Simultaneity and Sequentiality of Cognition' in Sāṃkhya Philosophy

다국어 초록 (Multilingual Abstract)

The author of Sāṁkhya-kārikā (Īśvarakṛṣṇa) explains concisely through verse 30 that sense organs "operate simultaneously as well as successively". Most of commentators tend to interpret this double expression just as told from the viewpoint of accepting it straightforwardly rather than choosing one or the other. Nonetheless, they seem to understand the author's real intention as insisting on successive function of the organs rather than simultaneous function of them. Because they were focusing their efforts on explaining successive function of the organs.
On the other hand, the author of Jayamaṅgalā developed his account to the effect that the organs seem to operate imultaneously but in reality they operate successively. Especially the author of Yuktidīpikā, by quoting a metaphor of 'gatekeeper (for internal organs) and gate (for outer organs)' as a decisive authority, expounded that sense organs regardless of the four or the three operate not imultaneously but successively, in regard to their objects either visible or invisible.
The author of Yuktidīpikā applies the viewpoint of vijñaptimātra inversely in the process of reaching above conclusion as the established theory. That is to say, though Yogācāras of Buddhism insist on the doctrine of arising together by the logic of vijñaptimātra based on ālayavijñāna, he rather suggests latent forces equivalent to that ālayavijñāna as the basis of successive function.
The issue of 'simultaneity and sequentiality of cognition' corresponds with a dispute called 'the doctrine of arising together' and 'the doctrine of not arising together' in Buddhism. Two opposing ideas or arguments in both of Sāṃkhya and Buddhism are possible to coexist as two truths of Yogācāra, that is, the worldly truth and the ultimate truth. In case of Sāṃkhya, 'the successiveness of cognition' equivalent to the ultimate truth can embrace 'the simultaneousness of cognition' equivalent to the worldly truth.
According to Yuktidīpikā, the expression that sense organs "operate simultaneously as well as successively" involves the old teachers' opinion of insisting on simultaneous function and the original author's opinion of insisting on successive function. Therefore, the original author regarded the successive function as the only truth, but he embraced also the old teachers' opinion through that expression. It is the final conclusion about this issue.

국문 초록 (Abstract)

기관들이 “동시에 또한 순차적으로 작용한다”는 SK 30의 간결한 설명에 대해, 대부분의 주석자들은 원저자의 이중적 표현을 양자택일보다는 곧이곧대로 수용하는 관점으로 해설하는 경향을 드러낸다. 그럼에도 그들이 기관들의 순차적 작용을 설명하는 데 주력한 것은, 동시적 작용보다는 순차적 작용에 원저자의 진의가 있다고 이해했기 때문일 수 있다.
이와는 대조적으로 JM의 저자는 기관들이 동시에 작용한 것처럼 보이지만 사실은 순차적으로 작용한다는 취지로 해설을 전개한다. 특히 YD의 저자는 ‘문지기(내적 기관)와 문(외적 기관)’의 비유를 결정적인 전거로 인용하여, 현전하는 대상에 대해서든 현전하지 않는 대상에 대해서든, 인식 기관들은 넷과 셋을 불문하고 동시적이 아니라 순차적으로 작용한다고 해설한다. YD의 저자는 이 같은 결론을 정설로 도출하는 과정에서 유식(唯識)의 관점을 역으로 적용한다. 즉, 불교의 유가행파는 알라야식에 의거한 유식의 논리로 구기설을 주장하지만, 그는 오히려 알라야식에 상당하는 잠세력을 순차적 발생의 근거로 제시한다.
인식의 동시성과 순차성이라는 문제는 불교의 구기설과 불구기설이라는 쟁론과도 상응한다. 상키야와 불교의 양측에서 대립하는 두 관념이나 주장은 유가행파의 세속제와 승의제로써 공존이 가능하다. 상키야의 경우, 승의제에 상당하는 인식의 순차성은 세속제에 상당하는 인식의 동시성을 포용할 수 있다. YD에 의하면, “동시에 또한 순차적으로 작용한다”는 표현에는 동시적 작용을 주장한 고대 논사들의 견해와 순차적 작용을 주장하는 원저자의 견해가 함축되어 있다. 그러므로 원저자는 순차적 작용만이 진실이라고 생각하지만, 이 표현으로 고대 논사들의 견해도 포용한다는 것이 최종 결론이다.

참고문헌 (Reference)

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