아라한= Arahant; 생각을 떠난 자; 심해탈; 혜해탈; 해탈; 정려; 우뻭카= upekkhA; 사띠= sati; jhAna; liberation(vimokkha); paJJAvimutti; cetovimutti; saJJAviratta
摘要
초기불교 경전에서 아라한은 수행자가 도달할 수 있는 최고의 단계를 의미한다. 그러나 문헌 성립을 고려해 보면, 아라한이란 표현은 최고층 문헌이후에 등장하기 시작한다. 이는 아라한이 불교 외부로부터 차용된 개념일 가능성이 크다는 것을 시사한다. 그러나 일단 불교로 받아들여진 아라한은 불교의 핵심개념 가운데 하나로 정착하게 된다. 본 논문은 아라한을 둘러싼 다양한 논의 가운데, 아라한의 최초 분화와 관련이 깊다고 생각되는 심해탈(Cetovimutti)과 혜해탈(Pavimutti)을 중심으로, 이들 개념이 각기 다른 수행법에 의지한 아라한을 의미하기 이전의 쓰임새를 규명한다. 이를 위해, 불교 문헌 가운데 최고층 문헌으로 알려진 『숟따니빠-따』(Sn)의 847게송을 중심으로 그 내용을 분석하여, 심해탈과 혜해탈의 내용을 고찰하였다. 그리고 847게송의 내용을 뒷받침하기 위해, 이후의 운문 경전과 산문 경전의 내용을 분석, 심해탈과 혜해탈의 본래 의미가 해탈한 수행자의 심리 상태(심해탈)와 그에 대한 자각(혜해탈)임을 밝히고자 했다.
In the early Buddhist literatures, Arahant are represented in various ways. Especially when the term ‘Arahant’ was not firmly settled, one would discover the fact that the expressions such as, Buddha and Sugata were also utilized to indicate the same status. Among these various expressions signifying Arahant, however, cetovimutti and paññāvimutti are the notions which are directly related to the differentiating process of Arahantship. In the oldest literature(Sn. 847 verse), the word, saJJAviratta is used as an old form of cetovimutti; through which it is assumable that the notions of cetovimutti and paJJAvimutti already existed in the earliest period. Also, as the result of the analysis on the usages of cetovimutti and paJJAvimutti, it is understandable that these two concepts are suggesting not the two separate states one can achieve respectively, but the series of phenomena an ascetic would internally experience when he or she reaches the state of liberation(vimokkha). In other words, they imply the moments of assuring the complete renounce of worldly desires when an ascetic, who has cut off all the worldly passions(Asava), attains the final liberation. I consider these were the original meanings of cetovimutti and paJJAvimutti. And we should know that jhAna/samAadhi, upekkhA, and sati lie on the center of two phenomena of these liberation(vimokkha). Therefore I think it is showing the feature before settlement of two-fold practices(bhAvAnA) which are samAtha and vipassanA. But I shall deal with this problem in another paper.
In the early Buddhist literatures, Arahant are represented in various ways. Especially when the term ‘Arahant’ was not firmly settled, one would discover the fact that the expressions such as, Buddha and Sugata were also utilized to indicate the same status. Among these various expressions signifying Arahant, however, cetovimutti and paññāvimutti are the notions which are directly related to the differentiating process of Arahantship. In the oldest literature(Sn. 847 verse), the word, saJJAviratta is used as an old form of cetovimutti; through which it is assumable that the notions of cetovimutti and paJJAvimutti already existed in the earliest period. Also, as the result of the analysis on the usages of cetovimutti and paJJAvimutti, it is understandable that these two concepts are suggesting not the two separate states one can achieve respectively, but the series of phenomena an ascetic would internally experience when he or she reaches the state of liberation(vimokkha). In other words, they imply the moments of assuring the complete renounce of worldly desires when an ascetic, who has cut off all the worldly passions(Asava), attains the final liberation. I consider these were the original meanings of cetovimutti and paJJAvimutti. And we should know that jhAna/samAadhi, upekkhA, and sati lie on the center of two phenomena of these liberation(vimokkha). Therefore I think it is showing the feature before settlement of two-fold practices(bhAvAnA) which are samAtha and vipassanA. But I shall deal with this problem in another paper.
