고전기 이전 상키야 철학에 대한 Yuktidīpikā 저자의 역사 인식
The Historical Perspective of Yuktidīpikā-Kāra about Pre-classical Sāṃkhya System
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본 논문은 Sāṃkhyakārikā의 주석서인 Yuktidīpikā의 서두 게송에 담긴 고전기 이전 상키야 철학의 역사적 기록에 관한 분석이다. 현존하는 가장 오래된 문헌인 Sāṃkhyakārikā가 이전의 역사에 대해서 거의 전하고 있지 않은 반면에, Yuktidīpikā는 수많은 선대 논사들의 단편들을 인용한다. 그 중에서 Yuktidīpikā의 서두 게송(ārambhaśloka)에 나타난 내용에 주목하여, 거기서 확인되는 저자의 역사 의식을 살펴볼 것이다. 서두 게송에서는 4가지 문헌을 구분하여 서술한다. (1) 상키야의 개조인 Kapila가 Āsuri에게 전한 교의서(tantra), (2) 그것을 성인들이 제자들을 위해서 요약한 소책자(alpagrantha), (3) 스승들이 반론자들에 대항하여 조성한 사유의 밀림인 Ṣaṣṭitantra, 그리고 (4) 그것을 압축한 Sāṃkhyakārikā이다. YD의 저자는 다른 주석가들과는 달리, Kapila가 저술한 tantra가 있었다고 파악하며, ṢT의 저자가 Pañcaśikha가 아니라 다수의 저자에 의해서 형성된 문헌으로 본다. 또한 Sāṃkhyakārikā의 권위를 Ṣaṣṭitantra와의 연관성에서 확보하고자 했던 Īśvarakṛṣṇa의 의도를 넘어서서, Kapila의 교의서의 내용을 온전히 담은 논서로서 자리매김하고자 했다. 상키야의 초기 역사에 관한 한, YD의 저자는 SK의 다른 주석가들과 궤를 달리한다고 할 수 있다.
Abstract
This paper deals with the establishment background of Pre-classical Sāṃkhya literature portrayed by Yuktidīpikā-kāra, the unknown author of the Yuktidīpikā. The Yuktidīpikā opens with Ārambhaśloka(beginning stanza, introductory verses) that narrates the formation process of Sāmkhya literatures from the Kapila’s tantra to the Sāṃkhyakārikā of Īśvara-kṛṣṇa. The aim of this study is to reveal Yuktidīpikā-kāra's perspective about early history of Sāṃkhya and his underlying motive to describe genealogy of Sāṃkhya literature. At the outset, in the present paper, it is imperative to perform textual observations on Ārambhaśloka of the Yuktidīpikā. Chakravarti(1951/1975), the first editor of the Yuktidīpi-kā(published in 1938) reports that Kapila is credited with authorship of Ṣaṣṭitantra(『六十科論』, System of Sixty Categories), according to the author of the Yuktidīpikā in Ārambhaśloka. But I think it should be viewed with reservation, and this point is worth considering for the sake of historical perspective of Yuktidīpikā-kāra. Consequently, Yuktidīpikā-kāra looks at three topics differently from other commentators on the Sāṃkhyakārikā. Firstly, Yuktidīpikā-kāra believes that Kapila wrote the great textbook(mahat tantram) for Āsuri, the first and only disciple of this sage. So that he thinks that "tantra", a technical term in the Sāṃkhykārikā(70d) and Ārambhaśloka of the Yuktidīpikā means "textbook" or "treatise", equal to "śāstra". This is opposite opinion about views of other commentaries. As for most of commentators, this term means "philosophical system[of Kapila]". Secondly, Yuktidīpikā-kāra thinks of the Ṣaṣṭitantra as a text was written by several authors, so-called ācāryas. In Sāṃkhya tradition, it was the generally accepted fact that the philosophical system of Sāṃkhya was expanded by Pañcaśikha. And furthermore, a number of commentaries on the Sāṃkhyakārikā regards Pañcaśikha as the author of the Ṣaṣṭitantra. Finally, Yuktidīpikā-kāra explains that the Sāṃkhyakāri-kā is, like an image of mirror, possessed of all the characteristics of the Kapila's great textbook, not of the Ṣaṣṭitantra. More to the immediate point, he intends to organize authori-ty of the Sāṃkhyakārikā, or to create new authority type by means of finding a connection between Kapila's text and the Sāṃkhyakārikā.
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