깨달음(bodhi)의 시종(始終)으로서의 무아(anattā)에 대한 고찰 - 빠알리(Pāḷi) 문헌을 바탕으로 -

Abstract

This thesis is designed to examine Nonself as the beginning and end of Enlightenment. 'Attā' in 'Anattā' refers to the eternal, unchanging, and metaphysical substance (Ātman) as argued by Upaniṣads. I have found that five aggregates (pañcakkhadhā) are not the metaphysical substance and that there is no such unchanging substance, by examining mainly The Characteristic of Nonself (S22:59) and the Dependent Origination. The Stream-enterer (Sotāpanna) who achieved the first Enlightenment removed the first three fetters (saṃyojanā) ― personality view (sakkāyadiṭṭhi), doubt (vicikicchā), and clinging to rites and ceremonies (sīlabbataparāmāsa) among the five lower fetters (pañca orambhāgiyāni saṃyojanāni). The 'personality view' is what views five aggregates as Self (attā). The Stream-enterer is the first Noble One who gained the view that each of five aggregates is not Self. The Once-returner (Sakadāgāmī) who achieved the second Enlightenment does not remove any fetters, but sensual desire (kāmarāga) that is a kind of greed (lobha) and ill will (paṭigha) that is a kind of anger (dosa) weakened. The reason why greed and anger weakened was that delusion (moha) that was their cause or condition weakened. This delusion is the main cause that causes us to see five aggregates as Self. Thus it can be said that the achievement of Once-returner is also related to the insight into Nonself. The Non-returner (Anāgāmī) who achieved the third Enlightenment removed the two remaining fetters ― sensual desire and ill will among the five lower fetters. These sensual desire and ill will are other expressions for greed and anger. The fact that he removed greed and anger means that he removed delusion which is its cause or condition. The fact that he removed the delusion that there was Self means that the insight into Nonself deepened. The Arahant who achieved the fourth and final Enlightenment removed the five higher fetters (pañca uddhamghāgiyāni saṃyojanāni) ― desire for fine material existence (rūparāga), desire for immaterial existence (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā). The fact that he removed ignorance or delusion means that he had a perfect insight into whatever is in mind and matter (nāma-rūpa) is not an unchanging substance, and that he mastered the truth of Nonself. The Arahant who mastered Nonself perfectly came to remove the remaining fetters ― desire for fine material existence, desire for immaterial existence, conceit, and restlessness. Therefore it can be concluded that Nonself is the beginning and end of Enlightenment.