原始佛敎 禪定說 硏究 = The Study on the Theory of Dyanan-samadhi of Early Buddhism

다국어 초록 (Multilingual Abstract)

It was for attaining liberation from suffering that Siddhartha left home. After leaving home, he looked up two revisionists as his masters and reached the utmost stage that they had pursued but it brought him only temporary psychological equilibrium not the ultimate Nirvana, the state of complete absence of sensation. So he left them for the woods of asceticism in Uruvela but also left them because he got to know that he was not able to be delivered from evil passions even through the utmost ascetic practice. He came to know that it couldn't lead him to Nirvana just as all the delights and pleasures that he had experienced in the kingdom in his early life didn't make people really happy.
After leaving two kinds of extremism, Siddhartha entered deep samadhi under a Pipalla tree with lots of shade finally to attain complete enlightenment. After Buddha´s attainment of Great Wisdom, he preached on Ariyo atthangiko magga(八正道) and Catur-arya-satya(四聖諦) in the first Buddhist sermon, and presented that samadhi was the important execution to achieve Nirvana.
Actually, reviewing the Agama Sutras, the early Sutras, we can know that it preached the sermon related to samadhi in the most part. The teachings of Buddha say that ascetic exercises are the most basic and they are samadhi itself. Accordingly, samadhi is the one that has Buddhism be like Buddhism .
Considering that Buddha preached that our life is full of sufferings, and that all sufferings have the reasons, and that the ways to escape suffering are practicing Ariyo atthangiko magga(八正道), and that practicing it leads to the state of extinction of sufferings, we can understand that samadhi is ascetic exercises to lead to Nirvana.
What we should observe is that Buddha's samadhi is not samadhi for samadhi, but ascetic exercises to see real things rightly. Alara Kalama's and Uddaka Ramaputta's samadhi stay at only regulations, and they couldn't get the wisdom to achieve seeing real things rightly, so Buddha could not help abandoning their methods of samadhi. Buddha's aim was to obtain wisdom through samadhi.
According to Buddha's sermon, the pain of human beings is caused by ignoring the reality of being. Sabbe sankhara anicca(諸行無常), Sabbe dhamma anatta(諸法無我), and Sabbe sankhara dukkha(一切皆苦) preached in Tri-dharma-laksana(三法印), Tri-dharma-laksana(三法印) says that sufferings and evil passions are caused by an attachment on 'me' and 'mine' that are actually shapeless and empty existence because we wish those shapeless things exist eternally,
Paticcasamuppada(緣起法) says that we are suffering from Tanha(渴愛) and attachment because we don't know that whole things are actually shapeless ones that only depend on and have influence on one another.
The same goes for Pañca skandhāh(五蘊). Even if being is nothing but accumulations that consist of Rūpa(色), Vedanā(受), Sañña(想), Sāṅkhāra(行), and Viññāna(識), we mistake them for essence, and, finally, our anguishes are derived from this illusion.
However, we can't attain liberation from suffering by trying to understand Buddha's sermon only by knowledge. There are systems to follow to get the great meaning of Buddhism by experience. They are belief(信), solution(解), execution(行), and proof(證). The essence of religion is based on belief. We can make the belief deep and it certain when we understand Buddha's teachings. And then we can reach the world of Nirvana that Buddha preached on when we follow ascetic exercises.
Accordingly, we can achieve Nirvana(證) when we believe in all Buddha's sermons with confidence(信), understand them reasonably(解), and consider and observe them using the method of samadhi that Buddha had actually entered under the condition of the unification of mind and body(行).
We looked into the various ways of samadhi that Buddha preached on in the main subject. We should select the method of samadhi suitable for each one's endurance among many ways of samadhi and should not neglect ascetic exercises. We know well that the study on the Sutras without practice is going to end in nothing but empty prayers indeed.
In addition, whether we train ourselves by Cattari jhanani practice(四禪수행) or by Catur aruppa samapati practice(四無色定수행), or Samatha-vipassana practice(止觀수행), we should observe Dharma(一切法) as Annica(無常), Dukkha(苦), Annata(無我). We should not indulge in peace and delight that may develop by ascetic exercise, but advance to Buddhahood through the continuous observation on the reality of beings on the basis of the benefit of ascetic exercise. On the contrary, if we indulge in peace and delight, it is the very samadhi of a wrong course.
The present writer made all efforts to do ascetic exercises under sitting in Zen meditation as a practice to achieve Nirvana after understanding Buddha's teachings enough with the Sutras as a priest to believe Buddha's teachings. Besides, while I countlessly repeat abstinence from food for twenty one days, I could experience feelings of samadhi just a little even though I can't mention the depth of samadhi that Buddha achieved. However, I am sorry that I can't express my experiences by letters. So there is a saying like this. "We know that the water is warm or cold for ourselves after drinking it."(冷暖自知) Even if I express my experiences by letters. it is certain that people understand them according to their staying power.
The status of samadhi is the world that we can know about only through real experiences and can't describe with any words or sentences. Nevertheless, It was Buddha's expression of endless mercy that Buddha preached on samadhi that he had practiced here and there in the Sutras. We can control inner mind well when we collect our scattered mind that can be caused by outer factors whatever we do at any time. Only if so, we can see what the things are and find out real ourselves out of greed. So practicing samadhi becomes the means necessary to attain spiritual enlightenment(無我).
It leaves something to be desired that the analyses of terms were different according to scholars when I arranged this article. For examples, the standard of division between the primitive Buddhism and the basic Buddhism was different according to scholars, and Initial and sustaining thought(覺) and applying and Sustaing thought(觀) mentioned in Pathamajjhana(初禪) were expressed as words of Analytic and investigating thought process(尋) and Discursive and initial though(伺) according to Sutras.
There is a great difference in dividing the kinds of samadhi according to scholars. One scholar divided it into the primitive Buddhism's and the sectional Buddhism's by period, another scholar included all kinds of samadhi presented in the Agama Sutras in the samadhi theory of the primitive Buddhism, and another scholar divided it into the basis and the heterodoxy of samadhi. Besides, I was also confused because there were various kinds of samadhi according to scholars.
But, I think these problems were caused by Buddha's different preaching methods. In fact, It is far from Buddha's teachings to divide it with fixed frames. When we really understand that the truth is everywhere in the realm of Buddhism and Buddha's teachings that the whole things are just one not two(不二), I think there is nothing to confuse us and to raise a question about. It is because samadhi is not a goal of ascetic exercise but a means.

목차 (Table of Contents)

• Ⅰ.序 論 = 1
• 1. 硏究 動機와 目的 = 1
• 2. 硏究 方法과 範圍 = 5
• Ⅱ. 原始 佛敎의 禪定說 = 8
• 1. 禪의 起源 = 8
• 1)『우빠니샤드』의 요가 = 10
• 2)『바가바드기타』의 요가 = 12
• 3) 붓다의 禪定과 外道禪의 差異 = 14
• 2. 禪의 意義 = 22
• 3. 原始佛敎 禪定說의 種類 = 27
• 1) 四 禪 = 28
• 2) 四無色定 = 39
• 3) 九次第定 = 45
• 4) 四念處 = 53
• 4. 部派佛敎 禪定說.의 種類 = 60
• 1) 十隨念 = 62
• 2) 五停心觀 = 63
• 3) 三等持 = 68
• Ⅲ. 原始佛敎 禪定說과 經典의 주요 敎說 = 70
• 1. 原始佛敎 經典의 緣起法과 禪定 = 73
• 2. 原始佛敎 經典의 三法印說과 禪定 = 75
• 1) 諸行無常 = 77
• 2) 諸法無我 = 79
• 3) 一切皆苦 = 83
• 3. 原始佛敎 經典의 五蘊說과 禪定 = 83
• 4. 原始佛敎 經典의 四聖諦說과 禪定 = 89
• Ⅳ. 맺는말 = 95
• 參考文獻 = 99
• ABSTRACT = 102