The Concept of Śamatha and Vipaśyanā in Yogācārabhūmi with special reference to Śamatha-vipaśyanā-yuganaddha-vahin

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· 저자명 : 안성두

초록

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.

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