표제지

목차

I. 서론 7

1. 연구목적과 의의 7

2. 선행연구 10

3. 연구 범위 13

II. 족쇄(samyojana)의 이해(이미지참조) 16

1. 족쇄의 의미와 범주 16

1) 족쇄의 사전적 의미 16

2) 족쇄의 다양한 범주 18

3) 족쇄의 발생과 소멸 25

2. 족쇄의 분류 34

1) 1가지로 구성된 족쇄(ekavidha samyojana)(이미지참조) 35

2) 2가지로 구성된 족쇄(dvividha samyojana)(이미지참조) 39

3) 3가지로 구성된 족쇄(tividha samyojana)(이미지참조) 42

4) 4가지로 구성된 족쇄(Catuvidha samyojana)(이미지참조) 42

5) 5가지로 구성된 족쇄(pancavidha samyojana)(이미지참조) 43

6) 7가지로 구성된 족쇄(sattavidha samyojana)(이미지참조) 44

7) 8가지로 구성된 족쇄(atthavidha samyojana)(이미지참조) 47

8) 11가지로 구성된 족쇄(ekadasavidha samyojana)(이미지참조) 48

3. 소결론 49

III. 열 가지 족쇄(dasa samyojana)(이미지참조) 51

1. 열 가지 족쇄의 문헌사적 추이 51

2. 다섯 가지 낮은 단계의 족쇄(五下分結, panca orambhagiyasamyojana)(이미지참조) 55

1) 유신견(有身見, sakkayaditthi)(이미지참조) 55

2) 회의적 의심(vicikiccha)(이미지참조) 68

3) 계율과 의식에 대한 집착(戒禁取, silabbataparamasa)(이미지참조) 74

4) 감각적 욕망의 탐욕(kamaraga)(이미지참조) 81

5) 악의(惡意, vyapada)(이미지참조) 89

3. 다섯 가지 높은 단계의 족쇄(五上分結, panca uddhambhagiyasamyojana)(이미지참조) 94

1) 색계에 대한 탐욕(ruparaga)(이미지참조) 94

2) 무색계에 대한 탐욕(aruparaga)(이미지참조) 104

3) 자만(自慢, mana)(이미지참조) 107

4) 들뜸(uddhacca) 118

5) 무명(無明, avijja)(이미지참조) 127

4. 소결론 135

IV. 성인(ariyapuggala)의 이해 139

1. 성인(ariyapuggala)과 범부(puthujjana) 139

1) 성인과 범부의 정의 139

2) 성인의 범주에 대한 논점 143

3) 성인의 유형 147

4) 재가자의 성인 성취 155

2. 사향사과(四向四果) 159

1) 사향사과의 의미 159

2) 사향과 사과의 성립설에 대한 논점 162

3. 사성인의 특징 167

1) 사성인의 정형구 167

2) 사성인의 구분 조건 168

3) 사성인의 계위에 대한 논점 171

4. 소결론 185

V. 사성인(cattaro ariyapuggala)(이미지참조) 190

1. 예류자(預流者, sotapanna)(이미지참조) 190

1) 예류자의 정의 190

2) 예류자의 유형 192

2. 일래자(一來者, sakadagamin)(이미지참조) 198

1) 일래자의 정의 198

2) 일래자에 대한 세 가지 논점 199

3. 불환자(不還者, anagamin)(이미지참조) 205

1) 불환자의 정의 205

2) 불환자의 특성 206

4. 아라한(阿羅漢, arahat) 222

1) 아라한의 정의와 특성 222

2) 아라한의 해탈과 열반 227

5. 소결론 242

VI. 족쇄제거를 통한 사성인의 성취 247

1. 열 가지 족쇄의 근원으로서 전도(vipallasa)와 그 종류(이미지참조) 247

2. 견해의 전도제거를 통한 예류자의 성취 249

1) 견해의 전도에 의한 세가지 족쇄 249

2) 예류자의 성취방법 251

3. 지각의 전도제거를 통한 일래자와 불환자의 성취 256

1) 지각의 전도에 의한 두 가지 족쇄 256

2) 일래자와 불환자의 성취방법 256

4. 미세한 마음의 전도제거를 통한 아라한의 성취 260

1) 미세한 마음의 전도에 의한 다섯 가지 높은 단계의 족쇄 260

2) 아라한의 성취방법 262

5. 소결론 271

VII. 결론 275

참고문헌 288

Abstract 296

This paper examines the relationship between samyojana(fetters) and ariyapuggala(Noble Ones) based on Pali Nikaya. In Pali Nikaya, Arahat is the one who is no longer subject to transmigration(samsara). Four Noble Ones including Arahat is a typical form of the Noble Ones representing the one who is practicing from suffering to complete nirvana(parinibbana). The achievements of Four Noble Ones is accomplished through the gradual elimination of Ten Fetters.

Ten Fetters consists of Five Lower-level Fetters(pancaorambhagiya samyojana) and Five upper-level Fetters(pancauddhambhagiyasamyojana). The former is the fetter based on senses and binds us to the sensuous sphere(kamavacara). It consists of personality belief(sakkayaditthi), sceptical doubt(vicikiccha), clinging to mere rules and ritual(slabbataparamasa), greed for sense pleasures(kamaraga), ill-will(vyapada). The latter is the fetter based on subtle mind and binds us to the fine Material World(rupaloka) and Immaterial World(arupaloka). It consists of greed for the fine material world(ruparaga), greed for immaterial world(araparaga), conceit(mana), restlessness(uddhacca), ignorance(avijja). Stream-enterer(Sotapanna) is the one who is free from first three fetters: sakkayadi hi, vicikiccha, salabbataparamasa. Once returner(Sakadagamin) is the one who is free from three fetters, add to it is lighted kamaraga and vyapada. Non returner(Anagamin) is the one who is free from Five Lowe-level Fetters. Worthy One(Arahat) is the one who eliminates sixth to tenth fetters: raparaga, araparaga, mana, uddhacca, avijja. As such, if someone cannot eliminate Ten Fetters, ones cannot attain the fruit of Arahat and free from transmigration. Therefore Ten Fetters are inseparable from Four Noble Ones.

Ten Fetters not only bind one’s body and mind to The Wheel of transmigration but also determine one’s stage in the four stages of ariyapuggala. The fetters means ‘the contamination of mind with greed(raga) from arising of desire(chanda) by the objects(dhamma) which causes desire-greed(chandaraga)’. Here the dhamma which causes chandaraga means The Five Aggregates(panca khandha) and The Six Internal and External Sence-bases(chasu ajjhattikabahiresu ayatana). The contents of Ten Fetters in Nikaya is difference among Buddhist philosophy(Abhidhamma), Comentary(Atthakatha). Sakkayaditthi is replaced by view(ditthi), and vyapada is replaced by grudge(patigha). Raparaga and araparaga is bound to greed for existence(bhavaraga). Uddhacca is deleted and it adds envy(issa) and stinginess(macchariya). Accordingly, the contents of fetters which is eliminated in each four stage of ariyapuggala is differently explained.

Ten Fetters in Pali Nikaya have common features. These Ten Fetters are caused by the perversion(vipallasa) of wrong view(di hi) perception (sanna)·mind(citta) arising due ‘no thorough wise attention(ayoniso manasikaroti)’ into impermanent(anicca), suffering(dukkha), impersonality (anatta), ugly(asubha). Therefore the path toward elimination of Ten Fetters also have common features. ‘Thorough wise attention(yoniso manasikaroti)’ and ‘the knowledge and vision as it really comes to be(yathabhatam nanadassana)’ are the dhamma for all Ten Fetters, and the right practice of this dhamma is Noble Eightfold Path(Ariyo atthangiko magga).

This paper examines the general understanding of the Noble Ones(Ariyapuggala) in advance before examining Four Noble Ones. Ariyapuggala in Pali Nikaya is the one who is in Four Paths(magga) and Fruits(phala). And The rest of people are the Ordinary Ones (puthujjana). In Nikaya, eight ariyapuggala are the people who constitute the community of the saints(sangha) and Four Noble Ones are explained consistently in typical phrases. But the definition of Four Noble Ones is not exactly consistent when connected to Ten Fetters. On the other hand, Four Noble Ones and Ten Fetters are clearly defined 『Patisambhidhamagga』and 『Puggala-Pannatti』. The achievement of Four Noble Ones is possible without considering whether one’s rank is high or not, and one is buddhist monk or not. So laity can achieve the fruit of Arahat.

Buddhist scholars suggest several points about Four Noble Ones and Four Paths(magga) and Fruits(phala). This paper is an attempt to reexamine to the view about Four Paths and Fruits of the Noble Ones. In Pali Nikaya Four Paths and Fruits of the Noble Man is included in the Noble Ones. Specially Four Fruits is typical form of the Noble Ones. Some scholars, for example Fujita Kotatsu, Mitomo Kenyo, Mano Ryukai, Funaishi Issai raise doubts about the system of the Noble Ones, which they insist, Four Paths of the Noble Ones is derived from Four Fruits of the Noble Ones. The first reasoning is stages of Four Paths and Fruits of the Noble Ones do not develop in sequence. Next birth in heaven in stage of Once Returner and Never Returner does not belong to Buddha’s original Dhamma. Lastly definitions of Four Noble Ones is contradicted.

First of all, Early Pali Nikaya, for example Tha, Sn, Ud,, preach the Four Paths and Fruits together. The Four Paths and Fruits of Noble Man come to existence together in the system of Noble Ones. Secondly Buddha emphasized complete nirvana(parinibbana) in this very life, does not deny transmigration in three worlds and birth in heaven. Before attaining the Fruit of Arahat, everyone does not free from transmigration in three worlds and birth in heaven, which are the precondition of Ordinary Ones(puthujjana). Third Once Returner is defined as stage that lobha(or raga), dosa and moha is lighted. They are the root of kamaraga, vyapada and avijja, which are the original form in Ten Fetters. Therefore the definition of Once Returner in Pali Nikaya does not contradict with the Ten Fetters. The system of Four Paths and Fruits of the Noble Ones is originally taught in Pali Nikaya.

The result of examining Four Noble Ones, they are different from the number of rebirth and the world of rebirth. Stream Winner(Sotapanna) is the one who is definite to go forward right enlightment and does not easily fall into bad place. The Stream Winner called the one who attains view(di hi) is free from three fetters, and is reborn one times to seven times to attain parinibbana. There are three types of Stream Winner: ‘one with only further rebirths at the utmost(sattakkhattuparamo)', ‘passing from one noble family to another(kolankola)’ and ‘germinating only once more(ekabaja)’. They are same with the elimination of three fetters, but differ from the number of rebirth. Sattakkhattuparamo reborn seven times, kolankola reborn two times to three times, ekabaja reborn one time and attain parinibbana.

Once Returner(Sakadagamin) is free from three fetters, but does not eliminate greed for sensual pleasures(kamaraga), ill-will(vyapada). Therefore Once Returner return to ‘this world(imam loka)’ one time and attain parinibbana. According to Comentary(Atthakatha), Once Returner’s ‘this world(imam loka)’ where Once Returner attain parinibbana is human realm and heaven realm.

Never Returner(Anagamin) is free from Five Lower-level Fetters, therefore Never Returner does not return to sensuous sphere(kamavacara) and spontaneously born(opapatiko) and attain parinibbana in higher world(suddhavasa). Especially, the Never Returner gets out of greed(raga) through the practice of jhana(jhana), and achieves temporary deliverance of mind(samayika cetovimutti) among many kinds of cetovimutti.

Arahat who is free from Five upper-level Fetters is the fruition of practice. Arahat gets out of all defilement(sabbasava), attains deliverance of mind (cetovimutti) and deliverance of wisdom(pannavimutti), transmigration (sa sara) no more. Arahat is the similar state with ‘the full extinction of the Groups of existence(anupadisesaparinibbana)’ and ‘extinction of perception and feeling(sannavedayitanirodha)’.

The result of examining the way of achieving Four Noble Ones through the elimination of Ten Fetters suggests that the fetters eliminated in each stage of Four Noble Ones has the feature of perversion(vipallasa). The three fetters eliminated in the fruit of Stream Winner is caused by the attachment to the wrong view(ditthi), and it amounts to the vipallasa of view(ditthi). Fourth and fifth fetters[kamaraga, vyapada] is lighted in the fruit of Once returner(Sakadagamin) and eliminated in the fruit of Never Returner(Anagamin). This two fetters are caused by the attachment to the wrong perception, and it amounts to the vipallasa of perception(sanna). The Five upper Fetters eliminated in the fruit of Arahat is caused by the attachment to the subtle mind, and it amounts to vipallasa of the subtle mind(citta). In order to get out of three fetters by the vipallasa of view(ditthi), one has to thorough attention (yoniso manasikaroti) to right understanding(samma-ditthi) through seeing (dassana). Especially among rules-concentration-wisdom(sala-samadhi-panna), one has to adhere to sala’s right speech(samma-vaca), right action(samma -kammanta), right livehood(samma-ajava). Also, in order to get out of kamaraga, vyapada caused by the vipallasa of perception, learn and practice of perception for impermanence(aniccasanna) is helpful.　Especially, practicing perception for ugly(asubhasanna) and mindfulness　for body　 (kayagatasati) is effective to kamaraga, and practicing loving kindness(metta) is effective to vyapada. The Five upper Fetters caused by the vipallasa of subtle mind is hard to perceive and break off. In order to eliminate these fetters, it is appropriate to practice concentration(samadhi),　aniccasanna, ten ugly(dasa asubha), kayagatasati, mindfulness for in-breathing and out-breathing(anapanasati).

Therefore, there is the dhamma which all Four Noble Ones commonly have to have for liberation from Ten Fetters and the achievement of Four Noble Ones. In order to do that, one has to know the Four Noble Truth and have ‘four conditions to Stream-enterer(catu-sotapattiya ga)'. Also, by ‘thorough wise attention(Yoniso manasikaroti)’ to all objects, one has to ‘know as it really comes to be(yathabhatam pajanati)’ the impermanence (anicca), suffering(dukkha) and no-self(anatta) in all the objects which arises from perception process of The five aggregates and The six internal and external sence-bases.

Recommended practices for these are ‘thirty-seven qualities contributing to Bodhi(sattatimsa bodhipakkhiya dhamma)’ for the realization of Eightfold Noble Path, tranquility(samatha) and insight(vipassana), forty-meditation subject(cattarasa-kammatthana). Especially, Four foundation of mindfulness(cattaro satipatthana) among ‘thirty-seven qualities contributing to Bodhi’ is emphasized in Pali Nikaya.

Therefore, if one practices this dhamma appropriately, one can be free from Ten Fetters, becomes Arahat, and finally attain parinibbana.