아라한 개념의 발전과 전개 심해탈과 혜해탈을 중심으로

Abstract

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.