마음챙김 명상의 사마타와 위빠사나의 관계 문제 맥락에서의 수관(anupassanā) 고찰

Abstract

In the recently published paper, I explicated that mindfulness meditation has the aspects of Samatha and Vipassanā on the basis of Samādhi Sutta(AN 4:94) and Bhante Vimalaramsi’s interpretation of the Ānāpānasati Sutta(MN 118). This view contrasts with that of most of the scholars in Korea who advocate that Satipaṭṭhāna is of Vipassanā. However, Joon-young Chung pointed out that the prevalent view concerning Samatha and Vipassanā in Korea is influenced by the Theravāda Buddhism in Southeast Asia, which considers Anupassanā as identical with Vipassanā. According to him, the tradition of meditation of the Theravāda Buddhism in Southeast Asia is inclined to be based on the Abhidhamma and its commentaries rather than early Buddhist scriptures. Hence, he pointed out that it is required to understand Samatha and Vipassanā as explained in early Buddhist scriptures. In this paper, I interpret the terminology of ‘internal’(ajjhattaṁ) and ‘external’(bahiddhā) as meaning Samatha and Vipassanā respectively with reference to Pubba Sutta(SN 51:11), Janavasabha Sutta(DN 18), Uddesavibhaṅga Sutta(MN 138) as well as Samādhi Sutta(AN 4:94) and thus uphold that Anupassanā of Satipaṭṭhāna has the contradictory aspects of Samatha and Vipassanā. It is derived that Anupassanā functions as a connecting link of the contradictory Samatha and Vipassanā with the help of balancing role of Sati as it balances the opposites among five faculties and powers. The possibility of practicing(bhāvanā) Samatha and Vipassanā interdependently consists in achieving balance or Middle Path by referring to Uddesavibhaṅga Sutta(MN 138). It is concluded that the problematic of the development of interdependent Samatha and Vipassanā culminates in developing the Noble Eightfold Path consisting of ethical conduct(Sīla), concentration(Samādhi), and wisdom(Paññā) in the light of Mahācattārīsaka Sutta(MN 117).