說一切有部의 작용론에 대한 논쟁__ 세친의 비판에 대한 중현의 반론을 중심으로

Abstract

It is generally said that, Within the Sarvāstivāda ontological system, there requires a distinction between two theories: the existence of all dharmas in the three time periods and the existence of the intrinsic nature (svabhāva) of dharma in the three time periods. The former has been traditionally demonstrated from the four proofs, the two proofs taken from hearing from others (sūtra) and the two proofs based on inference (anumāna) presented at the Abhidharmakośabhāṣya, while the letter has been insisted from the four theories fomulated by the four Sarvāstivāda masters, Dharmatrāta, Ghoṣaka, Vasumitra, and Buddhadeva, since the Mahāvibhāṣāśāstra. The theory of activities (kāritra) seems to be the core theory which link the two ontological theories mentioned above. For the Sarvāstivādins, it is possible through the theory of activities (kāritra) that past, present, and future time is distinguished and the activities of dharmas, arising, duration, decay and ceasing, is explained. According to the theory, a past dharma is one whose activities have been cease to exist, a present dharma is one whose activities are operating, and a future dharma is one whose activities hava not operated yet. What changes momentarily is not the intrinsic nature (svabhāva) of a dharma but its activities through the inherent characteristic (svalakṣaṇa). There still are problems involved in the activities of visual organ, the present tat-sabhāga, along with the relationship between past sabhāgahetu and present niṣyandaphala. Saṅgabhadra seems to solve this problem through introducing the concept of capability (vyāpāra) into the Sarvāstivāda ontological system.