『사분의극략사기(四分義極略私記)』 능연소연문(能緣所緣門)의 연구=A Study of the Chapter of the perceiving and the perceived[能緣所緣門] in the Brief Explanation about Four Parts of the Consciousness(四分義極略私記)
상분의 심; 견분의 심; 무한소급의 오류; 유식의 이치; 식체의 본질적 성격; the consciousness as the seen part of the mind; the consciousness as the seeing part of the mind; the fallacy of regressio in infinitum; the principle of the mind-only; the essential feature of the mind itself
摘要
능연과 소연의 관계에 입각해서 4분을 연구하는 이 논문은 네 가지 논제를 다루고 있다. 첫째는 상분의 심은 연려할 수 없다는 것, 둘째는 견분의 심은 연려할 수 있다는 것, 셋째는 증자증분은 견분을 연려할 수 없다는 것, 넷째는 4분은 같지도 않고 다르지도 않기에 유식의 이치가 성립한다는 것이다. 첫째, 색경 같은 상분이 능연이 될 수 없는 것과 마찬가지로, 제6의식의 대상이 된 전5식이나 제6의식도 능연이 될 수 없다. 그것들은 과정 중에 있는 심의 작용이 아니라, 기억이나 반성과 같은 제6의식의 작용들에 의해 대상화된 심이기 때문이다. 둘째, 견분의 심은 자증분의 소연이긴 하지만 능연이 될 수 있다. 자증분은 능연의 체 상의 의용(義用)이기 때문이다. 셋째, 증자증분이 견분을 연려할 수 있다면 자증분을 연려하는 증자증분을 다시 제5분이 연려할 수 있게 되어 무한소급의 오류를 범하게 된다. 넷째, 4분은 각각의 공능이 있기에 같지 않고 하나의 식체 상의 의용이기에 다르지 않다. 그래서 유식의 이치가 성립한다. 식체의 본질적 성격은 자증분과 증자증분에 있는데, 자증분이 초월적 관계에서 본 자기의식이라면 증자증분은 내재적 관계에서 본 자기의식이라 할 수 있다.
This paper is dealing with four topics, which are based on the relationship between the perceiving and the perceived. The first topic is about the fact that the consciousness as the seen part of the mind[相分] is not able to perceive the object. The second topic is about the fact that the consciousness as the seeing part of the mind[見分] is able to perceive the object. The third topic is about the fact that the authenticating of the self-authenticating of the mind[證自證分] is not able to perceive the seeing part of the mind The last topic is about the fact that the four parts of the mind is neither different nor similar and so the principle of the mind-only is achieved. First, in addition to the fact that the seen part of the mind like matter is not able to be the perceiving, the five consciousnesses like the eye-consciousness and the mono-consciousness are not able to be the perceiving, because they are the seen part of the mind inso far as they are the objects of the mono-consciousness. Those consciousnesses are not the acts in process, but have been objectified by the acts like the recollection or reflection. Second, even though the seeing part of the mind is the perceived of the self-authenticating part of mind, it can be the perceiving. The self-authenticating of the mind is not to objectify the seeing part of the mind, because the self-authenticating of the mind is the inherent function within the seeing part of the mind. Third, if the authenticating of the self-authenticating part of the mind[證自證分] is able to perceive the seeing part of the mind, then the fifth part of the mind is able to perceive the authenticating of the self-authenticating part of the mind, and result in regressio in infinitum. However, there is no fallacy of regressio in infinitum because the self-authenticating part of the mind is able to perceive the authenticating of the self-authenticating part of the mind. Last, the principle of the mind-only is achieved, because each part of the mind has its own function related to each other, and all parts of the mind is inherently existent within the mind itself. The essential feature of the mind lies in both the self-authenticating part of the mind and the authenticating of the self-authenticating part of the mind. The self-authenticating part of the mind can be understood as the self-consciousness in relation to the transcendence, while the authenticaing of the self-authenticating part of the mind the self-awareness in relation to the immanence.
