說一切有部에 있어서 四念住의 전개

Abstract

This paper clarifies the development and position of the four smṛtyupasthānas in the Sarvāstivāda path through an examination of allSarvāstivāda Abhidharma texts through the third stage. Theinterpretations of the four smṛtyupasthānas in each SarvāstivādaAbhidharma text are varied, but their intrinsic nature can be seen asprajñā(insight) and its object is expanded to include the five groups andthe seventy-five dharmas in the Abhidharmakośabhāṣya and otherthird stage treatises. Particularly, in the Abhidharmamahāvibhāṣaśāstra,discrimination of dharmas(dharmapravicaya) is said to ultimately bringabout the destruction of defilements, which leads to the attainment ofthe four kuśala-mūlas. The saṅgītiparyāya, the earliest Sarvāstivāda Abhidharma text,explains three kinds of smṛtyupasthānas and then they are describedconsistently in Sarvāstivāda Abhidharma texts. The Dharmaskandhaclassified the earliest Sarvāstivāda Abhidharma text as the saṅgītiparyāya, four smṛtyupasthānas identified as vipaśyanā and referred to fourmodes of activities(ākāras) of duḥkha satya–those pertaining to sixteenmodes of activities(ākāras) of the four noble truths. The Prakaraṇapāda was based on the saṅgitiparyāya’s explainationof smṛtyupasthānas, but it referred to asaṃskṛta in a dharmasmṛtyupasthāna so that it can relate to the classification of five groups–rūpa, citta, caitasika, cittaviprayukta-saṃskāra, asaṃskṛta. In theAbhidharmahṛdayaśāstra and Saṃyuktābhidharmahṛdayaśāstra, thefour smṛtyupasthānas are described as discrimination both by particularinherent characteristics(svalakṣaṇa) and by generic characteristics(sāmā nyalakṣaṇa). And then, finally contemplation of anitya, śunya, anātmanand duḥkha of the saṃskṛta in the dharmasmṛtyupasthāna, whichinfluenced the Abhidharmakośabhāṣya. On the other hand, the classification of the four smṛtyupasthānasas, the foundation of mindfulness in their intrinsic nature as prajñā(svabhāvasmṛtyupasthānam), the foundation of mindfulness throughconnection(saṃsarga-sﾟ), the foundation of mindfulness in the beginningof an object(ālambana-sﾟ), is common to all of the Sarvāstivāda works,and one can find fairly general agreement in these texts that prajñā isthe foundation of mindfulness in and of itself. Therefore, in texts ofthe Sarvāstivāda, insight of the four smṛtyupasthānas is important forpractice. The four smṛtyupasthānas of the Sarvāstivāda arediscrimination of dharmas(dharmapravicaya), and ultimately theabandonment of defilements, which is conducive to the four kuśala-mūlas, and therefore is an important element of the path process in theSarvāstivāda.