사마타와 위빳사나의 不可分性에 대한 고찰

Abstract

This article is dealing with the practices of samatha and vipassanā in order to show that the emphasis on the importance of vipassanā by Theravada Buddhism is not in accord with the teachings of the Buddha as expressed in the Pali scriptures. The “Susima Sutta” is most important because this Sutta is considered to be the source of ‘dry vipassanā’ which means the separate practice of vipassanā without samatha, which nevertheless, is believed to lead to the final enlightenment. That which was actually said in the Sutta, however, is that the final enlightenment could be achieved without the practice of the jhānas, but not without the practice of samatha. Contrary to this claim, when we understand the practice of samatha as the development of mind resulting in the deliverance of mind (cittovimutti) from the defilement of greed, the practice of samatha is proved to be included in the “Susima Sutta”. Additionally, analysis of the “Samaññaphala Sutta” shows that not only the practice of samatha but also that of vipassanā together, can lead to enlightenment. A precise reading tells us that the description on the attainments of the knowledge of the ending of the mental fermentations in the Sutta is in accord with the definition of vipassanā which means the development of insight penetration into the reality of impermanence, suffering and no-substance, and also results in the final release through insight knowledge (paññavimutti). The attainment of the variously described enlightenments found in the different Suttas can be realized in accordance with one of the four ways formulated in the “Yuganaddha Sutta”: samatha first and vipassanā later; vipassana first and samatha later; samatha and vipassanā in tandem; and one repetition of samatha and vipassanā. In any case, both the practice of samatha and vipassanā are included. Adding the fifth way of the ‘dry vipassanā’ to this classification, Buddhaghoṣa showed an erroneous view. His erroneous view originated from a misunderstanding of the concept of samatha, which was thought the same as the concept of samādhi. Though it is true that the four jhānas and the four absorptions are the main practice of samatha, still they are not synonyms for samatha. The essence of samatha lies in the deliverance of the mind from the defilement of greed and it cannot be excluded in order to attain the final release from all the mental fermentations, which requires both deliverance of mind and deliverance through insight knowledge. Both samatha and vipassanā are indispensable and cannot be separated in any view of enlightenment attainment.