마음챙김 명상의 사마타 수행을 둘러싼 논쟁

Abstract

This is to examine the validity of the claim that ‘some’ Samatha practices as in the Southern Theravāda Buddhism are not consistent with the direct teachings of the Buddha on Mindfulness meditation in Nikāya. The system of Mindfulness meditation is first considered. Based on the Samādhi Sutta(AN 4.93.1~4.94.3), it is argued that Mindfulness meditation consists of Samatha and Vipassanā practices. It is also claimed that Mahāsatipaṭṭhāna Sutta and Anāpānasati Sutta show a combination of Samatha and Vipassanā practices. Vimalaraṁsi’s interpreatation of the latter sutta is in line with my view. Next, the Nikāya texts which are related to the Samatha practices are investigated. In the Ariyapariyesanā Sutta, the doctrine of five bases for spiritual power appears in the context of 3rd and 4th material Jhāna-s((ākiñcaññāyatanasaññaṃ and nevasaññānāsaññāyatanasaññaṃ) that he learned from Āḷāra Kālāma and Uddaka Rāmaputta. In Cūḷasuññata Sutta(MN 121), there is an explication of developing 4 formless Jhāna-s by using the sign of Kasina. This type of Samatha practices appears in the tradition of Theravāda Buddhism in the Southeast Asian countries. Thus, this notion is considered to be directly related to the contention that the Samatha practice of using the sign of Kasina or the concept of breath goes against the teachings of the Buddha on Mindfulness meditation. It is brought out that the two Samatha practices in consideration are not compatible because Mindfulness meditation consists in mindful awareness of what arises in the body and mind in the form of sensation as it is experienced. The controversy over the Samatha practice using the sign of Kasina or the concept of breath in Theravāda Buddhism is presumed to be due to the fact that the two Samatha practices of using representations and of Mindfulness meditation appeared in Nikāya and they were included in Abhidhamma and Visuddhimagga and spread to the Theravāda Buddhism without distinction between the two.