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The Concept of Śamatha and Vipaśyanā in Yogācārabhūmi with special reference to Śamatha-vipaśyanā-yuganaddha-vahin=Yogācārabhūmi에서의 Śamatha와 Vipaśyanā 개념 - Śamatha-vipaśyanā-yuganaddha-vahin에 관한 특별한 언급을 중심으로 |
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| Author |
안성두 (著)=Ahn, Sung-doo (au.)
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| Source |
인도철학=印度哲學=Korean Journal of Indian Philosophy
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| Volume | n.51 |
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| Date | 2017 |
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| Pages | 177 - 212 |
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| Publisher | 印度哲學會 |
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| Publisher Url |
http://krindology.com/
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| Location | Korea [韓國] |
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| Content type | 期刊論文=Journal Article |
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| Language | 英文=English |
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| Note | Seoul National University, Korea. |
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| Keyword | śamatha= 샤마타; vipaśyanā; Parellel of Calmness and discerning the real; Path of Vision; Concentration; Śravakabhūmi; Yogācābhū; 유가론; 성문지; 견도; 심일경성; 무분별영상; 유분별영상; 지관쌍운; 비파샤나; 샤마타 |
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| Abstract | It is well-known that the Yogācāra school was developed from the solitary meditators called yogācāra, who practiced various kinds of the meditation in the wilderness. In the YBh, the main text-corpus of the Yogācāra school, we can find a striking definition of meditation, which clearly shows the synthetic character of this school. They characterize meditation by the technical term "parallel of calming the mind and analytical insight" (śamatha-vipaśyanā-yuganaddha-vahin, 止觀雙運). It is hard to figure out the meaning in the context of the traditional understanding of śamatha and vipaśyanā, because they have been regarded as being quite different in their function. The purpose of this paper is to find out whether the origin of this kind of definition for the two concepts can be traced back to the Yogācāra texts, and if so, to find out how the parallel of the two concepts was understood in the sources. For this purpose, I dealt with two passages among four in the YBh, which explicitly use the concept "śamatha-vipaśyanā-yuganaddha-vahin". It can be summarized as follows: The most interesting fact which the passages in the YBh, more precisely the ŚrBh, point out is that the concept in question seems to be formulated in an endeavor to unite śamatha with vipaśyanā more closely. The new definition of śamatha and vipaśyanā that they all belong to the "One pointedness of the mind" (cittaikāgratā), which amounts to the definition of sāmadhi in the Early Buddhist texts, makes it possible to enlarge the concept śamatha upon the field of vipaśyanā. The important methodological step toward the functional synthesis of the two concepts seems to be achieved at the ŚrBh stage. In the context of a meditation object (ālambana) the text mentions clearly that śamatha and vipaśyanā form a complementary process of achieving the pureness of the inner bases and pureness of outer objects in the way that śamatha has as its meditative object ‘mental image free from concept (nirvikalpaṃ pratibimbam)’ and vipaśyanā ‘mental image with concept (savikalpaṃ pratibimbam)’. Whereas the former serves to eliminate (vibhāvanā) mental images thereby leading to the calmness of mind, the latter aims at producing (adhimucyate) vivid mental images which resemble the real one through discriminative analysis. At first sight, this practice shows clear internal relatedness with the visualization technique, practiced in the aśubha meditation or buddha-anusmṛti meditation for the production of vivid images. But, we should also keep in mind that the ontological status of the mental images is not asked in the description of the ŚrBh. The other passage, I select for dealing with the passage "śamatha-vipaśyanā-yuganaddha-vahin", appears in the VinSg-Section of the YBh, where this technical term was used to characterize the Path of Vision (darśanamārga). I cannot but escape from the impression that this passage was influenced by the theory of the Path of Vision of the Sarvāstivādins, consisting in 16 moments, but slightly transformed into 9 moments in order to suit a specific purpose. As such, it seems very artificial and conveys conceptual interpretation. Notwithstanding this artificiality, the passage in question also reflects the demand of the ŚrBh that śamatha and vipaśyanā should function synthetically in order to complete the liberating character of the Path of Vision.
‘지관쌍운(止觀雙運)’ 개념은 특히 대승불교 전통에서 지·관 양자의 동시작용을 설명하기 위해 널리 사용된 용어이다. 원래 <유가론>에 연원한다고 보이는 이 개념은 전통적인 지·관에 대한 정의 내지 이해와는 상응하지 않는 측면을 보여준다. <유가론>은 네 군데에서 이 개념에 대해 설명하고 있는데, 본고는 그 중에서 이를 상세히 설명하고 있는 <성문지>와 <섭결택분>의 두 군데를 택해 그 본래적 의미가 무엇인지를 다룬 것이다. 먼저 <성문지>의 용례는 지·관 개념을 결합시키려는 시도를 보여준다. 지·관 양자는 초기불교 이래 심적 이미지(nimitta)에 대한 각기 다른 수행법을 전제하고 있지만, <성문지>는 양자를 각기 무분별영상과 유분별영상을 가진 것으로 규정하면서, 양자를 모두 삼매, 즉 ‘심일경성(心一境性)’으로 정의한다. 그리고 견도의 단계에서 양자는 ‘지관쌍운’으로 함께 작동한다고 해석한다. 또 다른 개소인 <섭결택분>에서는 언설적 설명의 측면에서 어떻게 지관 양자가 견도에서 작용하며, 이를 통해 견도의 구경에 도달하는지를 설명하면서 觀의 8종 찰나와 止의 9종 찰나로 설명하고 있다. 본고는 두 개소의 분석을 통해 지관쌍운 개념이 어떤 맥락에서 대승의 수행론으로 특징짓게 되었는가 |
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| Table of contents | I The problems of Śamatha and vipaśyanā in Mainstream Buddhism. 178
II Yogācāra idea of integrating the two meditations in the ŚrBh. 182
III śamatha and vipaśyanā in the Viniścayasaṃgrahaṇī-Section of the Yogācārabhūmi. 193
IV Conclusion. 203
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| ISSN | 12263230 (P) |
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| Hits | 154 |
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| Created date | 2023.10.22 |
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| Modified date | 2023.10.22 |
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