오근과 육근: 두 판 사이의 차이

 

'''5근'''([[:zh:五根|<span style="color: black">五根</span>]], {{llang|sa|[[:en:Indriya|<span style="color: black">pañcendriyāni</span>]]}}, {{llang|en|[[:en:Indriya|<span style="color: black">Five sensory faculties</span>]]}})은 [[육식|안식]](시각){{.cw}}[[육식|이식]](청각){{.cw}}[[육식|비식]](후각){{.cw}}[[육식|설식]](미각){{.cw}}[[육식|신식]](촉각)의 [[5식]](五識)이 각자의 대상으로서의 [[색경 (불교)|색경]](색깔과 형태){{.cw}}[[오경 (불교)#성경|성경]](소리){{.cw}}[[오경 (불교)#향경|향경]](냄새){{.cw}}[[오경 (불교)#미경|미경]](맛){{.cw}}[[촉경|촉경]](감촉)의 [[오경 (불교)|5경]](五境)을 지각할 때 사용하는 [[소의]](所依)로서의 [[안근]](眼根: 눈){{.cw}}[[이근]](耳根: 귀){{.cw}}[[비근]](鼻根: 고){{.cw}}[[설근]](舌根: 혀){{.cw}}[[신근]](身根: 몸)의 5가지 [[감각 기관]]을 말한다.{{sfn|운허|loc="[http://buddha.dongguk.edu/bs_detail.aspx?type=detail&from=&to=&srch=%E4%BA%94%E6%A0%B9&rowno=1 五根(오근)]". 2012년 9월 4일에 확인|ps=<br />"五根(오근): [1] 【범】 pañcendriyāi 5관(官), 곧 보고 듣고 맡고 맛보고 접촉하는 5감각 기관인 눈ㆍ귀ㆍ코ㆍ혀ㆍ몸의 5근.

　就五根之體而論，薩婆多部（說一切有部）將五根分為扶塵根與勝義根二種。扶塵根，又作扶根。係由眼球、耳穴、鼻樑等血肉（肉團）所形成之根，本身無超勝對象之力，但可由勝義根從旁協助起識，即一般所謂之五官。勝義根則在肉體之內部，非肉眼所能見，但具有發識取境之作用。又勝義根與扶塵根雖共為「極微」所成，然勝義根以殊勝之四大種所造之淨色為體，為「不可見有對」之實有法，由是薩婆多部主張五根係指勝義根，亦即現今吾人所謂之神經。然大眾部等則以色、香、味、觸四塵為五根之體，以肉團為性，別無淨色，不能取境，此即是以扶塵根為五根之說。又依唯識大乘之說，護法等諸師別立現行之淨色為五根；難陀等諸師則認為五根唯是種子，而非現行之淨色。<br />

　另就五根之次第而論，據大毘婆沙論卷七十三、俱舍論卷一、卷二等舉出兩說：(一)五根之中，前四根皆取所造之色，故先舉之；身根或取能造，或取所造，或二者俱取，即由於所取之境不定，故後舉之。又前四根中，眼根、耳根能取遠境，故先舉之；鼻根、舌根取近境，故後舉之。又取遠境中，眼根之作用較耳根為遠且速，故先舉眼根而後舉耳根。又取近境中，鼻根之作用較舌根為速且明，故先舉鼻根而後舉舌根。總此，而立五根之次第先後。(二)五根所依處（即扶塵根）之上下差別的次第如下：眼根之所依居於最上，耳、鼻、舌、身四根之所依則依次居於下方。<br />

<br />의근에 의지해서 그 법을 연하여 구별하여 아는 것이 그 성품이다."}} 이 견해는 [[부파불교]]와 [[상좌부불교]]의 견해와는 뚜렷한 차이가 있는 [[대승불교]]의 특징적인 견해들 중 하나이다.

 

 

== 어원 ==

<br /><sup style="color: blue">2)</sup> '가장 수승한 자재(parama svarya)'는 indriya의 어근 idi의 의역어이고, '빛나고 현저하다(Indanti)'는 indh(to kindle, light) 혹은 ind의 의역어로 생각된다. 이에 대해 『순정리론』 권제9(대정장29, p. 377중 ; 한글대장경178, p. 211)에서는 "此增上義, 界義顯成. 界謂伊地或忍地, 最勝自在是伊地義, 照灼明了是忍地義."고 해석하고 있는데, '이지(伊地)'는 idi의 음사이고, 인지(忍地)는 아마도 indh 혹은 ind의 음사일 것이다. 참고로 구역에서는 "근이란 사용(事用)에 있어 증상 자재하기 때문에 최승자재(最勝自在)의 뜻이며, 또한 소의신 중 가장 밝게 드러나는 것이기 때문에 광식(光飾)의 뜻이다"고 하였다.(『구사석론』 권제2, 대정장29, p. 173상)"}} [[인드라]]는 [[힌두교]]의 [[창공]](firmament)과 [[대기]](atmosphere)의 [[신]]으로, [[힌두교의 신]]들 즉 [[데바]]들의 왕이며, [[신]]들과 [[천인]]들의 하늘인 [[스와르가]]([[:en:Swarga|<span style="color: black">Swarga</span>]])를 통치한다.{{sfn|Dawson|1888|loc="INDRA" p. 123-125|ps=<br />"INDRA. The '''god of the firmament''', the personified atmosphere. In the Vedas he '''stands in the first rank among tho gods''', but he is not uncreate, and is represented as having a father and mother: "a vigorous god begot him; a heroic female brought him forth." He is described as being of a ruddy or golden colour, and as having arms of enormous length; "but his forms are endless, and he can assume any shape at will." He rides in a bright golden car, drawn by two tawny or ruddy horses with flowing manes and tails. His weapon is the thunderbolt, which he carries in his right hand; he also uses arrows, a great hook, and a net, in which he is said to entangle his foes. The soma juice is his especial delight; he takes enormous draughts of it, and, stimulated by its exhilarating qualities, he goes forth to war against his foes, and to perform his other duties. As '''deity of the atmosphere''', he governs the weather and dispenses the rain; he sends forth his lightnings and thunder, and he is continually at war with V''ri''tra or Ahi, the demon of drought and inclement weather, whom he overcomes with his thunderbolts, and compels to pour down the rain. Strabo describes the Indians as worshipping Jupiter Pluvius, no doubt meaning Indra, and he has also been compared to Jupiter Tonans. One myth is that of his discovering and rescuing the cows of the priests or of the gods, which had been stolen by an Asura named Pa''n''i or Vala, whom he killed, and he is hence called Vala-bhid. He is frequently represented as destroying the "stone-built cities" of the Asuras or atmospheric demons, and of the Dasyus or aborigines of India. In his warfare he is sometimes represented as escorted by troops of Maruts, and attended by his comrade Vish''n''u. More hymns are addressed to Indra than to any other deity in the Vedas, with the exception of Agni. For he was reverenced in his beneficent character as the bestower of rain and the cause of fertility, and he was feared as the awful ruler of the storm and director of the lightning and thunder. In many places of the R''i''g-veda the highest divine functions and attributes are ascribed to him. There was a triad of gods&mdash;Agni, Vāyu, and Sūrya&mdash;which held a pre-eminence above the rest, and Indra frequently took the place of Vāyu. In some parts of the Veda, as Dr. Muir remarks, the ideas expressed of Indra are grand and lofty; at other times he is treated with familiarity, and his devotion to the soma juice is dilated upon, though nothing debasing is perceived in his sensuality. Indra is mentioned as having a wife, and the name of Indrā''n''ī or Aindrī is invoked among the goddesses. In the ''S''atapatha Brāhma''n''a she is called India's beloved wife.

<br />In the later mythology Indra '''has fallen into the second rank'''. He is inferior to the triad, but he is the '''chief of all the other gods'''. He is the regent of the atmosphere and of the east quarter of the compass, and he '''reigns over Swarga, the heaven of the gods and of beatified spirits''', which is a region of great magnificence and splendour. He retains many of his Vedic characteristics, and some of them are intensified. He sends the lightning and hurls the thunderbolt, and the rainbow is his bow. He is frequently at war with the Asuras, of whom he lives in constant dread, and by whom he is often worsted. But he slew the demon V''ri''tra, who, being regarded as a Brāhman, Indra had to conceal himself and make sacrifice until his guilt was purged away. His continued love for the soma juice is shown by a legend in the Mahā-bhārata, which represents him as being compelled by the sage Chyavana to allow the A''s''wins to partake of the soma libations, and his sensuality has now developed into an extreme lasciviousness."}} 힌두교의 신 [[인드라]]는 불교에 수용되어 [[제석천]](帝釋天)이 되었는데, [[불교의 우주론]]에서 [[제석천]]은 [[욕계]]의 6천 가운데 제2천으로 [[33천]]이라고도 불리는 [[도리천]]의 지배자이다.{{sfn|운허|loc="[http://buddha.dongguk.edu/bs_detail.aspx?type=detail&from=&to=&srch=%E5%B8%9D%E9%87%8B%E5%A4%A9&rowno=1 帝釋天(제석천)]". 2013년 3월 3일에 확인|ps=<br />"帝釋天(제석천):

　梵名 Śakra Devānām-indra。音譯釋迦提桓因陀羅。略稱釋提桓因、釋迦提婆。又作天帝釋、天主。並有因陀羅、憍尸迦、娑婆婆、千眼等異稱。本為印度教之神，於古印度時，稱因陀羅；入佛教後，稱為帝釋天。據諸經論所載，帝釋天原為摩伽陀國之婆羅門，由於修布施等福德，遂生忉利天，且成為三十三天之天主。此類記載係印度自吠陀以來，至佛教時代，將其因陀羅之神格具象化而成者。其於佛教中之地位，與梵天同為佛教之護法主神，乃十二天之一。鎮護東方，居於須彌山頂之忉利天，其城稱善見城。左右有十大天子侍衛其側。於每半月之三齋日下令四天王、太子、侍者等，探察天下萬民之善惡邪正，若聞世間眾生惡多，不孝父母，不敬師長，不修齋戒，不施貧乏，則愁諸天眾減損，阿修羅眾增益。若聞多孝順父母，敬事師長，勤修齋戒，布施貧乏，則皆大歡喜諸天眾增益，阿修羅眾減損。又若多修德精進不怠者，則敕伺命增壽益算，反之，則不復營護之，或奪其命。<br />

　釋尊成道後，帝釋天成為釋尊之守護神。佛陀升於忉利天為母說法時，帝釋天手持寶蓋，任佛陀之侍從。其形像，通常呈天人形，乘白象，右手執三鈷杵、左手置於胯上。於密教胎藏界外金剛院中，另有神王形等各種造像。〔雜阿含經卷四十、長阿含經卷二十忉利天品、四天王經、北本大般涅槃經卷三十三、大日經卷二具緣品、大日經疏卷五〕（參閱「因陀羅」2296、「梵天」4627、「憍尸迦」6062） p3776"}} 이러한 이유로 '근(根)'은 [[증상력]] 즉 뛰어난 [[불교 용어 목록/ㅈ#자재|힘]] 또는 뛰어난 작용력을 뜻한다.{{sfn|세친 지음, 현장 한역, 권오민 번역|K.955, T.1558|loc=제3권. p. [http://ebti.dongguk.ac.kr/h_tripitaka/page/PageView.asp?bookNum=214&startNum=111 111 / 1397]. 근(根)}}{{sfn|세친 조, 현장 한역|T.1558|loc=제3권. p. [http://www.cbeta.org/cgi-bin/goto.pl?linehead=T29n1558_p0013b11 T29n1558_p0013b11 - T29n1558_p0013b13]. 근(根)|ps=<br />"如是因界已列諸根。即於此中根是何義。最勝自在光顯名根。由此總成根增上義。此增上義誰望於誰。"}}

이와 같은 뜻에 바탕하여 [[중생|유정]](有情)의 신체와 관련해서는, 5근은 신체 중에서 가장 밝게 빛나며 두드러지게 뛰어난 5가지 힘 또는 작용력을 말한다. 즉, [[색경 (불교)|색]](色){{.cw}}[[오경 (불교)#성경|성]](聲){{.cw}}[[오경 (불교)#항경|향]](香){{.cw}}[[오경 (불교)#미경|미]](味){{.cw}}[[촉경|촉]](觸)의 외계 대상을 취하여 [[육식|의식]]을 낳게 하는 뛰어난 작용을 하는 5가지 감각 기관을 뜻한다.{{sfn|권오민|2003|pp=61-67}}

 

* [[안근]](眼根) {{llang|sa|[[:en:caksurindriya|<span style="color: black">caksurindriya</span>]]}}, [[눈]]

* [[이근]](耳根) {{llang|sa|[[:en:śrotrendriya|<span style="color: black">śrotrendriya</span>]]}}, [[귀]]

* [[신근]](身根) {{llang|sa|[[:en:kāyendriya|<span style="color: black">kāyendriya</span>]]}}, [[몸]]

 

 

* [[신근]](信根) {{llang|sa|[[:en:śraddhendriya|<span style="color: black">śraddhendriya</span>]]}}, [[믿음 (불교)|믿음]]

* [[진근]](進根) {{llang|sa|[[:en:vīryendriya|<span style="color: black">vīryendriya</span>]]}}, [[불교 용어 목록/구#근|정진]]

=== 정의 ===

 

 

5근이 곧 [[눈 (인체)|안]](눈){{.cw}}[[귀|이]](귀){{.cw}}[[코|비]](코){{.cw}}[[혀|설]](혀){{.cw}}[[몸|신]](몸)의 [[5관]](五官)인지에 대해서는 불교의 분파에 따라 의견이 다르다. [[부파불교]]의 [[설일체유부]]와 [[대승불교]]의 [[유식유가행파]]에 따르면, [[5근]]은 육신의 [[눈 (인체)|눈]]{{.cw}}[[귀]]{{.cw}}[[코]]{{.cw}}[[혀]]{{.cw}}[[몸]]의 거친 물질덩어리가 아니며, [[4대종]]으로 만들어진 특수한 [[극미]](極微)인, 광명이 차단됨이 없는 맑고 투명한 색인 '''정색'''(淨色, rūpa prasāda)으로 만들어진 내적인 감각기관들이다.{{sfn|세친 지음, 현장 한역, 권오민 번역|K.955, T.1558|loc=제1권. p. [http://ebti.dongguk.ac.kr/h_tripitaka/page/PageView.asp?bookNum=214&startNum=14 14 / 1397]. 5근(五根)|ps=<br />"[본송에서] '그리고 무표'라고 함은 무표색을 말하니, 오로지 바로 이 같은 수량(5근·5경·무표의 열한 가지)에 의거하여 색온이라는 명칭을 설정한 것이다.

{{본문|안근|오온#색온|오온#수온}}

 

　就五根之體而論，薩婆多部（說一切有部）將五根分為扶塵根與勝義根二種。扶塵根，又作扶根。係由眼球、耳穴、鼻樑等血肉（肉團）所形成之根，本身無超勝對象之力，但可由勝義根從旁協助起識，即一般所謂之五官。勝義根則在肉體之內部，非肉眼所能見，但具有發識取境之作用。又勝義根與扶塵根雖共為「極微」所成，然勝義根以殊勝之四大種所造之淨色為體，為「不可見有對」之實有法，由是薩婆多部主張五根係指勝義根，亦即現今吾人所謂之神經。然大眾部等則以色、香、味、觸四塵為五根之體，以肉團為性，別無淨色，不能取境，此即是以扶塵根為五根之說。又依唯識大乘之說，護法等諸師別立現行之淨色為五根；難陀等諸師則認為五根唯是種子，而非現行之淨色。<br />

　另就五根之次第而論，據大毘婆沙論卷七十三、俱舍論卷一、卷二等舉出兩說：(一)五根之中，前四根皆取所造之色，故先舉之；身根或取能造，或取所造，或二者俱取，即由於所取之境不定，故後舉之。又前四根中，眼根、耳根能取遠境，故先舉之；鼻根、舌根取近境，故後舉之。又取遠境中，眼根之作用較耳根為遠且速，故先舉眼根而後舉耳根。又取近境中，鼻根之作用較舌根為速且明，故先舉鼻根而後舉舌根。總此，而立五根之次第先後。(二)五根所依處（即扶塵根）之上下差別的次第如下：眼根之所依居於最上，耳、鼻、舌、身四根之所依則依次居於下方。<br />

　據五事毘婆沙論卷上、大毘婆沙論卷一四二等舉出，五根各於四事有增上之作用，故稱為根。四事指：(一)莊嚴身，(二)導養身，(三)生識等， (四)不共事。上述為「根見家」之說。然俱舍論卷三舉出「識見家」之說，認為四事非為根之作用，而是識之增上。〔品類足論卷一、異部宗輪論、成實論卷四、大乘阿毘達磨集論卷一、大乘法苑義林章卷三本〕（參閱「五根有四事增上」）<br />

　(二)指五無漏根。此五者對於降伏煩惱、引入聖道具有增上之作用，故稱五根。為三十七道品中之第四科。即：(一)信根（梵 śraddhendriya），信三寶、四諦等之道理者。(二)進根（梵 vīryendriya），又作精進根、勤根。勇猛修善法者。(三)念根（梵 smātīndriya），憶念正法者。(四)定根（梵 samādhīndriya），使心止於一境而不散失者。(五)慧根（梵 prajñendriya），由定中觀智所起，而了知如實之真理者。此五者皆為能生起一切善法之根本，故稱為五根。又「根」有增上、出生等之義，上記五種能令人出生無漏聖道，故稱為五根。另據大乘義章卷十六說明根之意義，即：此五種出生「出世聖道」之力偏強，故稱為根；又此五種有依次對治不信、懈怠、放逸、掉舉、無明煩惱等之作用，故稱為根。此外，止觀輔行傳弘決（會本）卷七之一舉出，修行之人雖善芽微發，然根猶未生，今修五法使善根生，故此五法皆稱為根。<br />

 

[[설일체유부]]에 따르면,

마치 거울이 대상을 비추는 것처럼 [[안근|안근]](眼根, 즉 승의근으로서의 안근)이 [[색경 (불교)|색경]](色境)을 비추어 받아들이는데[取境], 이와 같이 [[안근|안근]]이 [[색경 (불교)|색경]]을 연(緣)하여 [[육식|안식]](眼識)이 생겨난다[發識].{{sfn|세친 지음, 현장 한역, 권오민 번역|p=[http://ebti.dongguk.ac.kr/h_tripitaka/page/PageView.asp?bookNum=214&startNum=87 87 / 1397]}}{{sfn|구나발타라(求那跋陀羅) 한역|K.650, T.99|loc=〈306. 인경(人經)〉, [http://ebti.dongguk.ac.kr/h_tripitaka/page/PageView.asp?bookNum=213&startNum=474 474-477 / 2145]}}{{sfn|구나발타라(求那跋陀羅) 한역|T.99|loc=〈三○六〉, [http://www.cbeta.org/cgi-bin/goto.pl?linehead=T02n0099_p0087c18 p0087c18 - p0088a20]}} 이 때의 [[안근|안근]]과 [[색경 (불교)|색경]]과 [[육식|안식]]의 화합을 [[안촉]](眼觸)이라고 한다.{{sfn|구나발타라(求那跋陀羅) 한역|K.650, T.99|p=[http://ebti.dongguk.ac.kr/h_tripitaka/page/PageView.asp?bookNum=213&startNum=471 471 / 2145]}}{{sfn|구나발타라(求那跋陀羅) 한역|T.99|loc=〈三○四〉, [http://www.cbeta.org/cgi-bin/goto.pl?linehead=T02n0099_p0087a04 p0087a04]}}

 

 

 

=== 이근 ===

{{본문|오근과 육근#신근|오온#수온}}

 

 

[[설일체유부]]에 따르면,

 

[[부파불교]]의 [[설일체유부]]와 [[대승불교]]의 [[유식유가행파]]와 [[법상종]]의 교학에 따르면,

 

=== 근견설과 식견설 ===