하리발마의 해석에 근거한 초기불교 공삼매(空三昧)의 의미

초록

In Harivarman’s Satyasiddhi-Śāstra(成實論), there appears a meditative contemplation(禪觀) that understands the threefold samādhi(三三昧) as a single meaning of emptiness(空). Based on this, clarifying the meaning of the emptiness samādhi(空三昧) becomes the key task for understanding the significance of the threefold samādhi. In the Satyasiddhi-Śāstra, Harivarman frequently cites numerous scriptural passages as the basis for his arguments, but it is extremely difficult to trace the sources of these passages. In the “Chapter on the threefold Samādhi”(三 三昧品) of the Satyasiddhi-Śāstra, there are five scriptural citations, but they do not significantly help to clarify the meaning of the emptiness samādhi. Therefore, it is necessary first to analyze scriptural passages in the extant Chinese Āgama and Nikāya transmissions that describe the meaning of the emptiness samādhi in various forms. Based on this awareness of the problem, this paper will focus on elucidating the concept of emptiness and the meaning of the emptiness samādhi as they appear in the early Buddhist scriptures. The analysis reveals that the concepts of emptiness(空) and emptiness samādhi(空三昧) can be summarized into three key meanings: 1. Absence or Lack This refers to the use of “emptiness” to describe the sequential elimination of lower-level perceptual functions during meditative progression. For example, as one ascends through stages of meditation (dhyāna), the idea of “absence” plays a central role in transcending coarse mental activities (e.g., discarding sensory perceptions in higher meditative states). 2. Emptying(Cleansing) “Emptying” here does not mean total annihilation but rather purging the mind of defilements—such as greed, anger, and ignorance—that distort clarity. This involves rejecting external objects that fuel harmful emotions and inwardly removing factors that weaken mental stability. It reflects a process of cultivating inner purity by letting go of attachments. 3. Non-Substantiality of Phenomena This denotes a philosophical stance that rejects reifying experiential phenomena. Key aspects include: Critiquing the delusion of a fixed “self” (吾我), “others” (人), or “life” (壽命), Observing phenomena without conceptual discrimination, Severing the root of mental constructs (saṅkhārā, 行) that fabricate psychological realities. Acquiring the ability to perceive all phenomena through the lens of emptiness. Recognizing that what we call “existence” is fundamentally empty. These points clarify the theoretical foundation of Harivarman’s three samādhis, tracing their origins to early Buddhist thought.

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