4善根=catvāri Kuśalamūlas; 忍=kṣānti; 順諦忍=satyānulomaḥ kṣāntiḥ; 瑜伽師=Yogācāra; 能緣所緣平等平等 正智=samasamālambyālambakaṃ jňānam; 4聖諦=catvāri āryasatyāni; 世間道=laukiko mārgaḥ; 直趣涅槃道=the Path, which is leads directly to the Nirvāṇa=lokkotaramārga
摘要
The concept of the four Kuśalamūlas, which consists of the ūṣmagata, mūrdhan, kṣānti and laukikāgradharma, plays an important role in theSarvāstivādins and Yogācāras system. This stage brings about the central point that is known as "Representation Only", which characterizes the most important philosophical standpoint of the Yogācāras. The concept of the four Kuśalamūlas is dealt in the two passages of Śrāvakabhūmi, which seems to be the starting point for the later development of the concept. In this paper I have tried to show that the concept of the four Kuśalamūlas in the Śrāvakabhūmi can be derived from the Dhyāna-sūtras, especially fromSaṃgharakṣa's Yogācārabhūmi and Buddhasena's Yogācārabhūmi. In these Sūtras, we can see that the concept appears as a terminus technicus for the first time in the history of Buddhism. Many affinities are found in the four Kuśalamūlas between the use of similes in Saṃgharakṣa's Yogācārabhūmi and that of the Śrāvakabhūmi. What is more striking is the fact that the former divides clearly the supramundane path (lokkotaramārga), in which four Kuśalamūlas are ranked as a starting point from the mundane path (laukikamārga), which consists of four dhyāna-paths and ṛddhipada. This implies that the yogin practising the lokkotaramār -ga can realize the Nirvāṇa without relying on the dhyānas. The scheme is followed by the Śrāvakabhūmi, with the restrictions that it must accept the prerequisite of the dhyānas for the realization of Nirvāṇa. In a passage of the Śrāvakabhūmi dealing with the Kuśalamūla, we find the expression "samasamālambyālambakaṃ jňānam", which is, without a doubt, one of the crucial passages in the Śrāvakabhūmi. In comparing the concept with the passage of the Saṃgharakṣa's Yogācārabhūmi (T 606: 217b18ff), I have found some striking similarities. If my interpretation is right, then the historical origin of "samasamālambyālambaka" can be traced back to Saṃgharakṣa's Yogācārabhūmi. I have further noticed that the naming of the third member of the four Kuśalamūlas is varied from text to text. If we take into account the fact that the set concept of the four Kuśalamūlas was formed only through adding the third member to the other members, then the variances with respect to the terminology seem to have reflected the history of idea of this concept. In this respect we should pay some attentions to the relevant passage in the 坐禪三昧經 (T 613: 285a9ff), where the dharmānuloma-kṣānti is assigned to the category of the Bodhisattva path.
目次
I. 들어가는 말 249 II. 유부논서에 보이는 4선근설 253 III. 〈禪經〉에 나타난 4선근설. 257 1. 「修行道地經」의 4선근설. 259 2. 그 외의 〈선경〉 에 보이는 기술상의 특징. 264 IV. 「성문지」의 4선근설. 267 1. 「성문지」의 4선근설의 유래에 관한 몇 가지 고찰. 271 V. 맺는 말 275 약호 277 참고문헌 277
