무아에 대한 형이상학적 해석의 양상들__니까야(Nikāya)에 나타나는 ‘실천적 무아’와 비교를 위한 시론__

Abstract

I presume that the interpretations of selflessness (anattan) could be divided into the metaphysical interpretations of selflessness and the practical interpretations of selflessness. This paper focuses on the metaphysical interpretations of selflessness which can be categorized into three types. The first one is selflessness denying rebirth which rejects the doctrine of rebirth (saṁsāra) in a manner similar to nihilism (uccheda-vādā), the second interpretation is selflessness replaceable with not-self which denies existential elements (pañcakkhandhas) and considers them as not-self in order to reveal the transcendental self, and the third one is selflessness coexisting with rebirth that goes into defining selflessness through rebirth. All of these interpretations are common with each other in that they are intended to build the universal theories of selflessness. These interpretations have significance in that they attempt to explain the teachings of the Buddha in response to their own times. However, according to my review, all of them have problems that cannot be overlooked. First, selflessness denying rebirth negates the self after death. But about the world after death, neither affirmation nor negation is possible. Especially, this interpretation is contradictory to the teaching of rebirth which is presented through the transcendental wisdom (pubbenivāsānussatiñāṇa) with samādhi. On the other hand, selflessness replaceable with not-self is not based on the Early Buddhist literatures. It could also be pointed out that, as Abhidharmakośa’s criticism reveals, it presupposes the mysterious self which could not be transcendental or meaningful. Finally, selflessness coexisting with rebirth asserts that rebirth is possible in the state of selflessness. But this interpretation eventually becomes an explanation of the rebirth only, and it is not suitable as a clarification of selflessness itself. Because according to the Buddha’s teachings, after attaining the state of selflessness, rebirth disappears. I believe that the metaphysical interpretations of selflessness could be contrasted with the practical interpretations of selflessness that are directly based on the Early Buddhist Nikāyas. But in terms of volume, I put off the work of contrasting each other to the next opportunity, particularly after writing an article on the practical interpretations of selflessness. I hope that the prototypical selflessness by Buddha will be examined closely through a series of these works, and the meaning of the teaching of selflessness becomes more evident.