經量部의 見道(darśana-mārga)說

Abstract

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.