요가철학에서 4종 등지의 인식 대상

Abstract

Yogasūtra is putting forward 'citta-vṛttinirodha' as its goal. Since the citta-vṛtti includes pramāṇa, viparyaya, vikalpa, nidrā, and smṛti, the pratyakṣa, anumāna and āgama included in the pramāṇa are also only object of nirodha from the perspective of Yoga Philosophy. Samāpatti, a state of mental stability acquired by Yogi through control and purification of the mind, is achieved through nirodha of citta-vṛtti, so one can think that samāpatti is completely different from pratyakṣa. However, even in this relationship between samāpatti and pratyakṣa, we subdivide samāpatti and analyze what it is targeting into four categories: vitarka, vicāra, and saguṇa and nirguṇa of kleśa. Therefore, even samāpatti has room for vikalpa, mahatvastu, and some pratyakṣa, anumāna, and āgama to be involved in samāpatti depending on the achieved. The fact that Bhāṣya distinguishes pratyakṣa from lokapratyakṣa and parampratyakṣa is thought to be the result of reflecting this point. In particular, the four distinctions of samāpatti refer to grāhya, which is identified through Yogi's pratyakṣa. The objects identified by Yogi's pratyakṣa can be largely divided into those with mahatvastuviṣaya, sukṣmavastuviṣaya and vikalpa and those without vikalpa. In the first case, vikṛti is associated with pariṇama-vāda, such as pañca-bhūta, pañca-tanmātra, pañca-buddhīndriya, pañca-karmendriya through a degenerate to praktṛti. In contrast, in the latter case, attention is paid to the psychological changes in manas affected by the subject, and this approach is not possible with Saṃkhya's metaphysics. Consequently, Yogi is the removal of various kleśa that occurs in manas through mental stability, thereby achieving a higher level of samadhi by stopping the occurrence of additional karma.