『순정리론』과 『성유식론』- 경량부와 관련하여 -

Abstract

Masters of the East Asian Faxiang School (法相宗) had great interest in Sautrāntika. This was because, according to Kuiji (窺基), Sautrāntika was the strongest critic of Yogācāra. While explaining the heretical theory of the Vijñaptimātratāsiddhi śāstra, various terms related to Sautrātika were also introduced. Some of these included Dārṣṭāntika, Sautrātika, pre-Sautrāntika (本經 部) and latter-Sautrāntika (末經部), root-Sautrāntika (根本經部), Sthavira and Sthavirapāṣika (上座部, Sthavira sect), root-Sthavirapāṣika (上座部根本師), as well as fundamental thoughts (本計) and derived thoughts (末計) of Sthavirapāṣika, all of which cannot be found in any other literature. It is of academic interest to un- cover where this information related to Sautrāntikas came from. These various terms related to Sautrāntika can be found in Samghabhadra's Abhidharmanyāyānusāra śāstra where their meaning can, at least to some extent, be understood. As such, it is reasonable to consider the information obtained on Sautrāntika originated here. Accordingly, Sautrāntika was proclaimed to be a sect of Sthavira (上座徒黨, 上座宗, Sthavira-pākṣika) by some proponents of Dārṣṭāntika and their Elder (Sthavira) Śrīlāta, as well as Saṃghabhadra. However, this opinion was not unanimous. The Abhidharmanyāyānusāra and Vijñaptimātratāsiddhi śāstras are closely related in that they are collections of materials from Sautrāntika research, which employs criticism with the same style of logic. This may have been why Xuanzang (⽞奘) learned the Nyāyānusāra śāstra through various routes during his trip to India, considering the purpose of his trip was to resolve suspicions about varying kinds of theories within Buddhism.