Korea Journal of Buddhist StudiesISSN:1598-0642(Print)불교학연구회

The two main principles of Puruṣa and Buddhi in the epistemology of Sāṃkhya philosophy can be understood as the relation between seeing(能見) and seen(所見). To understand so called mind with this relation, mind means a combination of seeing and seen. Here the theory of reflection is worthy of notice above all. Because it explains the practical operation of the mind, which is dominated by Buddhi.Sāṃkhya philosophy takes precautions against the non-distinction of seeing and seen. In this case, the non-distinction of seeing and seen becomes a primary factor that creates a mistaken idea that takes the pure intelligence of Puruṣa for the ordinary perception. As a result, it is impossible to realize the pure intelligence of Puruṣa.According to Yoga philosophy, the fact that the cognition of Buddhi is a mere reflection of Puruṣa can be perceived directly through only the intuitional wisdom of samādhi. It is not until the non-distinctive operation of the mind is restricted that a combination of seeing and seen is broken up, and the mind settles for the truth that may be taken as suchness(眞如). This situation is just called kaivalya, that is, isolation or emancipation. So the intuitional wisdom of samādhi is regarded as an important means. And from a viewpoint of Saṃdhinirmocana-sūtra , the intuitional wisdom of samādhi is a practical means corresponding to ‘the perceptivity of samādhi’ that realizes the real fact of vijñaptimātra(唯識).Nevertheless the similar pattern of idea as above cannot violate even the basic propositions inherent in Sāṃkhya philosophy and Yogācāra school respectively. The former cannot give up the fact that Self called Puruṣa is the ultimate reality, on the other hand the latter does not accept such a Self. On this account Saṃdhinirmocana-sūtra affirms that reflections coming to mind in samādhi are not different from the mind, but Yogasūtra-bhāṣya has no hesitation in saying that Puruṣa reflected as an object of intuition in the pure knowledge of samādhi is different from the mind.After all, from the standpoint of the epistemological pattern of seeing and seen, it is revealed remarkably that Buddhi is corresponded to Ālayavijñāna. Therefore it is possible to look upon Buddhi of Sāṃkhya philosophy as the principle of an Ālayavijñāna type.Then speaking fairly, Ālayavijñāna will be a pretended Buddhi from the standpoint of Sāṃkhya philosophy, while Buddhi will be regarded as a pretended Ālayavijñāna from the standpoint of Yogācāra school.