Samatha-Vipasyana in the Sarvastivāda Abhidharma Texts

Abstract

The present paper is intended to examine the śamatha-vipaśyanā in the early through later periods of Sarvāstivāda Abhidharma texts. As a result, we have reached the following conclusions.
In Abidharma texts of the early period, the term śamatha-vipaśyanā is found with a definition that śamatha is 'citta-ekāgratā,' 'samādhi,' or 'samyaksamādhi,' and vipaśyanā is 'dharmavicaya,' 'prajñā,' or 'samyakdṛṣti.' But in a text of the middle period, Abhidharmamahāvibhāṣā, the term śamatha-vipaśyanā is found with close relation to (i) samādhi and pratipad, (ii) carita, and (iii) nivaraṇa. The relationships of śamatha-vipaśyanā with (i) and (ii) can be arranged into one category. In other words, the various kinds of 'samādhi' are classified in 'pratipad,' and 'pratipad' is further classified into 'śamatha-carita' and 'vipaśyanā-carita.'
After examining the relationship between śamatha-vipaśyanā and (i), and (ii), it has become clear that these concepts were generally recognized in the Abhidharmakośabhāṣya. However, the relationship between śamatha-vipaśyanā and (iii) were rejected and criticized. In the Abhidharmakośabhāṣya, Vasubandhu criticizes (iii), which is later refuted by Saṃghabhadra in the Abhidharmanyāyānusāra. The concrete methods of śamatha-vipaśyanā practice were never specified in any texts before the Abhidharmakośabhāṣya. But in the Abhidharmakośabhāṣya, Vasubandhu specifies concrete methods of śamatha-vipaśyanā for the first time as follows: śamatha practice is 'aśubha' and 'ānāpānasmṛti,' and vipaśyanā practice is 'smṛtyupasthāna.' After examining the relationship between śamatha-vipaśyanā and (i), and (ii), it has become clear that these concepts were generally recognized in the Abhidharmakośabhāṣya. However, the relationship between śamatha-vipaśyanā and (iii) were rejected and criticized. In the Abhidharmakośabhāṣya, Vasubandhu criticizes (iii), which is later refuted by Saṃghabhadra in the Abhidharmanyāyānusāra. The concrete methods of śamatha-vipaśyanā practice were never specified in any texts before the Abhidharmakośabhāṣya. But in the Abhidharmakośabhāṣya, Vasubandhu specifies concrete methods of śamatha-vipaśyanā for the first time as follows: śamatha practice is 'aśubha' and 'ānāpānasmṛti,' and vipaśyanā practice is 'smṛtyupasthāna.'