티벳불교에 나타난 구종심주의 수행체계와 전개 양상 - 쫑카빠(Tsong kha pa)의 『보리도차제대론』(Lam rim chen mo)을 중심으로 ―

Abstract

The doctrinal system of śamatha(止, zhi gnas) in Lam rim chen mo(菩提道次第大論), written by Tsong kha pa, consists mainly of the ‘nine stages of mental abiding’(九種心住, sems gnas dgu), the ‘six forces’(六種力, stobs drug) and the ’four attentions'(四種作意, yid byed bzhi) etc. Through an methodological approach of making comparison between Lam rim chen mo and sources referred in the said book, this paper examined the mutual links of these three component parts of śamatha. Based on tibetan version of Kamalaśīla’s First Stages of Meditatiion(修習次第Ⅰ, sgom pa’i rim paⅠ), Tsong kha pa set forth the essential points of the nine stages of mental abiding and refers to The Perfection of Wisdom Sūtras(般若波羅蜜多經, prajñāpāra- mitāsūtra), as its reference. With observing some pro- blems fallen to notice in existed arguments such as ones of YOSHIMICHI Hujita(藤田 祥道) and Peter Skilling etc., this paper indicated some supplementary points as below: first, the fact that Acclamation of the Holy Teaching(顯揚聖敎論) is apt to be not transmitted to Tibet during Tsong kha pa’s lifetime. Second, in explanations of the doctrinal system of śamatha, Tsong kha pa did not simply follow the doctrine of Kamalaśīla’s First Stages of Meditatiion but was based on teachings of two learned buddhist monks, Lag sor pa and Yon tan grags, of bKa’ gdams pa in the 11th century. Especially of these, the references quoted by Yon tan grags was being showd equally by Tsong kha pa. Third, Tsong kha pa points out the importance of vipaśyanā(觀, lhag mthong) by dint of manifesting the Supramundane(出世間道) and concurrently of devaluating the Mundane(世間道). In brief, He did not choose to accept the doctrinal system of Śrāvakabhūmi(聲聞地) as it is, the text in which the Mundane and the Supramundane are being tried to be integrated. Fourth, the most superior thing is, according to Tsong kha pa, to take the body of the Tathāgata as a object of meditation. Tsong kha pa denied that it is possible to hearing a doctrinal sermon or to entering into the world of Tathāgata, based on just the supernatural power such as divine power of vision and divine power of hearing etc. This view of Tsong kha pa is to follow a tradition of the Sūtra on the Concentrations Which Perceives the Buddha of the Present Face to Face(般舟三昧經, da ltar gyi sangs rgyas mngon sum du bzhugs pa’i ting nge ’dzin ces bya ba theg pa chen po’i mdo) in early Mahayana buddhism. His doctrinal position, to conclude, is differentiated from “The preaching and the lesson”, 14th chapter of The Ornament for the Mahāyāna Sūtras(大乘莊嚴經論, mdo sde’i rgyan), in which the Four meditations and the Supernormal cognition are being emphasized, and also from Kamalaśīla’s First Stages of Meditatiion, in which the Four meditations and the Four formless concentrations are affirmatively being valuated.