부파불교의 지관수행법

Abstract

Listen

Translate article

It is well known that the <italic>Vijñānavāda</italic>-school has developed from the meditators called <italic>yogācā</italic>, who practised various kind of the meditations in the wilderness. In the <italic>Yogācārabhūmi</italic>, the main text-corpus of the <italic>Vijñānavāda</italic>-school, we can find the striking definition on the meditation, which shows the synthetical character of this school very clearly, that the meditation is characterized by the terminus "parallel of the calming the mind (<italic>śamatha</italic>) and analytical insight (<italic>vipaśyanā</italic>)." It is hard to find out the meaning in the context of the traditional understanding of <italic>śamatha</italic> and <italic>vipaśyanā</italic> that they can be interpreted in such a manner, because the two concepts function very differently. The purpose of the present paper is to find out whether the origin of this kind of definition is traced back to the <italic>Vijñānavāda</italic> sources. In the present paper, I have dealt with two passages in the <italic>Yogācārabhūmi</italic> among three, which use the concept of "<italic>śamatha</italic>-<italic>vipaśyanā</italic>-<italic>yuganaddha</italic>- <italic>vahin</italic>" (止觀雙運) expressly. My observation arrives at the conclusion: The most interesting fact which the passages in the <italic>Yogācārabhūmi</italic>, more exactly the <italic>Śrāvakabhūmi</italic>, point out is that the concept in question seems to be formulated in an endeavor to unite <italic>śamatha</italic> with <italic>vipaśyanā</italic> inseparably tied with each other. The new definition of <italic>śamatha</italic> and <italic>vipaśyanā</italic> that they all belong to the "One pointedness of the mind" (<italic>cittaikāgratā</italic>), which amounts to the definition of <italic>sāmadhi</italic> in the Early Buddhist texts, makes it possible to enlarge the concept <italic>śamatha</italic> upon <italic>vipaśyanā</italic>. The more important methodological step toward the functional synthesis of the two concepts is achieved in the <italic>Śrāvakabhūmi</italic>. In a context of meditation object (<italic>ālambana</italic>) the text mentions clearly that <italic>śamatha</italic> and <italic>vipaśyanā</italic> form the complementary process of achieving the pureness of the inner bases and pureness of outer objects in the way that <italic>śamatha</italic> has as its meditative object