경량부= Sautrāntika; 상좌 슈리라타=Sthivira Śrīlāta; 八心現觀說=the abhisamaya theory of the eight momentary minds; 見道=darśanamārga; 忍-智=kṣānti-jñāna; 예류과; 法智; 類智; srotāpannaphala; dharmajñāna; anvavyajñāna
摘要
본 논문은 衆賢의 『순정리론』 상에서 經量部의 조사로 일컬어진 上座 슈리라타(Śrīlāta)의 見道說에 대해 논의한 것이다. 上座는 見道를 4성제에 대한 전후찰나의 결정적 판단(決斷: 智)인 法智와 類智로만 구성하여 이른바 八心現觀說을 주장하였다. 世第一法 이후 무루정에 근거한 忍位를 다만 말 그대로 세속지(가행위에서의 聖諦관찰)를 忍可하여 결정적으로 관찰 簡擇하기를 欲樂(희구)하는 법으로 간주하였기 때문이다. 이는 상좌 자신이 말한 것처럼 설일체유부의 16心현관설과는 근본입장(宗趣, siddhānta)을 달리한 것으로, 그의 주요주장은 다음과 같다. 첫째, 聖忍位는 ‘正性決定에 들어가는 단계(入正性決定)’로, 이 단계의 성자가 隨信行과 隨法行이 이다. 둘째, 現觀 제1찰나인 苦法智가 預流果의 첫 찰나(初念)로, 이 때 3結의 舊隨界(種子의 이명)가 단박에 끊어진다. 셋째, 類智는 다만 말 그대로 ‘前法인 法智에 따라 일어나 그와 유사한 종류의 4제 行相을 결정적으로 아는 것’으로, 苦法智-苦類智 이후 集·滅·道諦의 法·類智는 聖忍位에서 欲樂한 바에 따라 순서대로 法爾로서 (저절로) 일어난다. 넷째, 現觀은 제8 道類智에서 완전하게 성취되기 때문에 (제1 苦法智는 최하품의 聖道) 상좌는 필시 유부 비바사사의 ‘도류지=修道’설도 인정하지 않았을 것이다.
This article discusses the darśana-mārga of Sthivira Śrīlāta who is, in the Abhidharmanyāyānusāraśāstra by Saṃghabhadra, also known as a patriarch of the Sautrāntika. Śrīlāta argues for the abhisamaya theory of the eight momentary minds, including the knowledges of the two sequential moments on the Four Noble Truths. This theory of darśana-mārga is fundamentally different from that of Sarvāstivāda, that is, the abhisamaya theory of the sixteen momentary minds. The main ideas of Śrīlāta are listed in the following. First, the stage of ārya-kṣānti (聖忍位) is eliminated from the darśana-mārga. Second, a saint of the stage of ārya-kṣānti, the one entering into the niyāmāvakrānti, is capable of awakening (vyutthāna) because he/she is not in the stage of darśana-mārga. Third, the Dharma Knowledge of Suffering (duhkhe dharma-jñāna) arises with an immediate condition of kṣāntis at the first moment of the Stream-Enterer (srota-āpanna-phala). Śrīlāta literally reads the term, srota-āpanna in the sūtras, meaning 'the One who enters the Stream of the Undefiled Paths. The sudden termination (sakṛd-prahāṇa) of the pūrvānudhātu (舊隨界: a sobriquet of bīja) of three fetters (saṃyojana: satkāyadṛṣṭi, śīlavrataparāmarśa, vicikitsā) defilements was a necessary condition for Śrīlāta because he argued for the theory of 'anuśaya (隨眠) = kleśa-anudhātu' and refused to admit the Sarvāstivādin's theory of 98 anuśaya, as the Teaching of Buddha (Buddhavacana). Four, unlike the theory of the Sarvāstivāda, anvaya-jñāna is not the Knowledge of abhisamaya that terminates the defilements of the upper dhātus (rūpārūpadhātus). Rather it should be literally interpreted as, arising immediately the dharma-jñāna, it is a definitive knowledge on the objects similar to the previous dharmas. It is the fundamental understanding of the Sautrāntic epistemology that the previous dharmas are the cognitive objects of the phenomenal consciousness at present. According as what is desired in the stage of kṣānti, naturally and in order, the dharma-jñāna and the anvaya-jñāna of the Noble Truths of the Origin of Suffering, Cessation, and the Path arise after the Dharma-Knowledge of Suffering and the Anvaya-Knowledge of Suffering. Five, Sthavira Śrīlāta does not acknowledge the eight kṣāntis as abhisamaya but denies the Vaibhāṣika's theory of 'bhāvanā-mārga = Anvaya-Knowledge of the Path' for the abhisamaya is completely accomplished at the Anvaya-Knowledge of the Path. The darśana-mārga theory of Śrīlāta is totally different from that of Sarvāstivādins. The doctrinal position of the Sautrāntika is very unique in the history of Buddhist thought. I assume that the Śrīlāta's theory should have some sort of connections with the nine citta-abhisamaya theory based on the principle of the Buddha's teaching or the theory of 16 citta-abhisamaya on the objects of grāhya (tathāgata) and grāhaka (saṃyag-jñāna) of the Yogācāra school.
目次
I 서언. 218 II 설일체유부의 16心現觀설.221 III 上座 슈리라타의 8心現觀설. 226 IV 결어.243
