Caraka-saṃhitā에 나타난 윤회관 (The Notion of Transmigration in Caraka-saṃhīta)

서지정보

· 발행기관 : 인도철학회
· 수록지 정보 : 인도철학 / 33호 / 5 ~ 30페이지
· 저자명 : 임주영

초록

본고는 의학서임에도 불구하고 윤회를 인정하고 있는 아유르베다의 윤회관을 CS에 의거하여 고찰함으로써, 아유르베다의 독자적인 윤회관 과 그와 연관성을 지니고 있는 상키야학파의 비교를 통해 의의를 정립 하고자 한다.
CS에서는 윤회할 때 필요한 요소를 ātman, 5대에서 ākaśa(空)를 제 외한 4대 그리고 이들을 연결시켜주는 역할을 하는 sattva(마음)로 분류 하고 있다. 이들은 불가분의 관계를 지니고 있다. 한편, 윤회의 원인으 로는 정신적 도샤라 일컫는 rajas, tamas와 업이 존재하는데 이들 모두 는 질병으로 연결되어 다음 생에도 병을 지속하게 한다.
SK에서는 업의 개념을 담당하고 있는 buddhi(統覺)와 미세신의 이전 을 통해 윤회가 진행된다. SK의 경우, buddhi의 정신적 기능인 8정태에 따라서 다음 생의 세계가 결정이 되고 CS의 경우, sattva(마음)의 유형 에 따라 다음 생의 세계를 분류하는데 이러한 방식은 CS만의 독자적인 윤회관을 반영하는 것으로 마음이 CS에서 얼마나 중요한 위치를 차지 하고 있는가를 보여준다. 윤회에 있어서 SK에서는 buddhi가, CS에서는 마음이 중대한 원리로 작용을 하고 있다.
양자의 연관성을 미루어 연대적으로 볼 때, CS에서 마음의 기능이 고전 상키야에 이르러 buddhi의 다양한 기능으로 전환ᆞ확대되어 SK에 반영되었음을 유추할 수 있다.

영어초록

In this paper, I will exam the transmigration theory of Ayurveda which is widely acknowledged despite its medical-scientific nature.
The first one, ātman(Soul), transfers from one physical body to another one continuously until the relevant karma perishes. The second one is the remaining 4 gross elements, ākaśa being excluded from the 5 gross elements, which play a role of subtle body, so they entail previous karma and rajas and tamas which are the constituents of mental doṣas. The third one is mind(sattva) which serves as a connection point between ātman and 4 gross elements. When it moves to another physical body, it conjoins its physical body and mind. They are all inevitably and inextricably wired together so transmigration cannot be accomplished if one of them is excluded.
On the other hand, the reason why transmigration occurs is due to previous karma and rajas and tamas. 'Rajas and tamas' as the cause of transmigration are the ones that constitutes mental doṣas, not as qualities of three guṇas which constitutes prakṛti in Sāṃkhya. Mental doṣas are not only the reason for mental disorders but also the cause of transmigration. Consequently, the idea that rajas and tamas as mental doṣas give rise to disorders and that liberation can be achieved only when one is out of the reach of diseases is unique to Ayurvedic transmigration theory. And in the case of karma which is another cause of transmigration, a karma works cause of diseases to the next life. As seen above, the cause of transmigration is mutually interconnected with an etiological cause.
In the viewpoint of transmigration theory in SK, bhāva which plays a role of mental functions buddhi possesses serves as the notion of karma. And subtle body and bhāva are inextricably interrelated each other as the essential 3 elements of CS. The disparity between CS and SK is that SK does not require the existence of ātman, but only requires a subtle body which is the core of transmigration and bhāva which is the causes of transmigration. This shows that the contents of CS reflect the ancient ideas better than SK. In the case of transmigration, buddhi serves as the most significant principle for SK, and mind for CS. In SK, the next life is determined by 8 bhāvas.
On the other hand, in CS, the next life which is the types of mind is determined by mental doṣas and karma. The method for classifying the next life as the types of mind reflects the unique viewpoint of transmigration in CS, and it proves the significance of mind in CS. Buddhi in SK and mind in CS respectively have an important funtion in transmigration. Taking it into consideration that CS represents the early traits of Sāṃkhya, and chronologically contemplating the relation between the two texts, we can infer that the function of mind in CS is reflected in SK in the age of classic Sāṃkhya and it is altered and expanded with various functions.

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