結縛과 五取蘊의 관계 연구 : Pali 문헌을 중심으로 = A Study on the Relationship of samyojana and panca-upadana-khandha : Focusing on the Pali Literature

다국어 초록 (Multilingual Abstract)

This Thesis, focusing on the pāli literature, investigated the fetters (saṃyojana), the cause of the fetters, and the elimination of the fetters, which a practitioner has to remove to put an end to suffering and the samsaric cycle.
Saṃyojana means to bind the Five Aggregates (pañca khandha) by desire and greed. It arises and ceases to exist in the cognitive process which is conditioned by the six organs of sense and the six objects (saḷāyatana). Therefore, saṃyojana is said to be a type of unwholesome factors (akusaladhamma) occurring during the unfolding of the Appropriated Five Aggregates (pañca-upādāna-khandha), which constitute the target of the saṃyojana. The pāli literature describes saṃyojana in a variety of forms, among which those related to the Four Sages (cattāro ariya puggala) are not the same type as well. In the sutta-piṭaka the relation between the four sages and the fetters is shown as formulaic expressions. The formulas for the four sages as shown in the sutta-piṭaka, however, are not very detailed for they simply refer to the three fetters (tiṇi saṃyojanāni) and the five lower-level fetters (añcaorambhāgiyasaṃyojana). It was not until the Paṭisambhidāmagga and the Visuddhimagga appeared that the relation of the four sages and the fetters came to become much clearer. Undergoing such doctrinal precision, the relation between the two has been established in the following manners.
After removing identity-view (sakkāyadiṭṭhi), doubt (vicikicchā), and imbalanced attachment to the precepts (sīlabbata-parāmāsa), one can achieve the stage of the stream-enterer (sotāpatti phala); after removing coarse sensual desires (kāmacchanda) and coarse anger (kāmacchanda), one can achieve the stage of the once-returner (sakadāgāmi-phala); after removing subtle sensual desires and subtle anger, one can achieve the stage of the non-returner (anāgāmi-phala). Such five fetters or the five lower-level fetters (pañcaorambhāgiyasaṃyojana) are to be overcome upon passing through the stage of the three sages mentioned above, whereas the five upper-level fetters (pañcauddhṃbhāgiyasaṃyojana) referring to the desire for the form realm (rūpa-rāga), the desire for the formless realm (arūpa-rāga), conceit (māna), restlessness (uddhacca), and ignorance (uddhacca) can be removed at the stage of the arhat (arahant phala).
Even in the case of the sages who consider that the appropriated five aggregates are not real entities nor their egos, at the same time supposing they already overcame their identity-view, they nevertheless bind their appropriated five aggregates until the stage of the arhat since they still possess conceit (asmimāna) to be overcome. Their being bound is caused by the incomplete elimination of their self-concept (asmi), namely, the reified idea that I am. The self-concept, occurring in the cognitive process, binds the appropriated five aggregates in various forms by giving rise to afflictions and attachments.
Thus it follows that the ultimate cause of the fetters is such a self-concept. The self-concept arouses the thought of 'I am' and then develops the ego-thoughts in the forms of views (diṭṭhi), craving (taṇhā) and conceit (māna) as to the appropriated five aggregates of the past, present and future. How does such self-concept arise? It occurs through papañca, viz. the conceptual expansion, and then papañca-saññā-saṅkha, viz. cognition by means of the conceptual expansion, in the process of cognitive development and perceptive formation. Through the ceaseless repetition of the cycle―i.e., sense faculties․objects․consciousnesses⇒contact(phassa)⇒sensation(vedanā)⇒conceptualization(saññā)⇒thought(vitakka)⇒papañca⇒papañca-saññā-saṅkha―the self-concept becomes even solider and gives rise to a variety of the fetters.
So in order to remove the fetters one must not unfold one's appropriated five aggregates by deterring the occurrence of the self-concept while discerning the appropriated five aggregates and impermanence (anicca), suffering (dukkhā), and no-self (anatta). One can succeed in removing the fetters by applying this method as it can function as a remover of the existing or future-arising self-concepts. Once one understand the appropriated five aggregates and the three seals of the dharma as they really are, one will not allow one's aggregates to be developed any more since one dislikes and stays away from the appropriated five aggregates. If such aggregates do not unfold any more, various forms of fetters which have bound them will naturally be removed as well.
In order to overcome the fetters one should practice the eight-fold noble path (ariya aṭṭhaṅgika magga). The noble path encompasses all the Buddhist practice methods ever presented as a means of fetter-shattering and sage-attaining. Besides, it is considered a way of discerning the appropriated five aggregates. Hence the cultivation of the eight-fold noble path as the effective remover of the fetters. What is required for the effective practice of the path is having virtuous friends (kalyāṇamitta), correct mental orientation (如理作意, yoniso manasikāra) and the protection of sense faculties (indriya saṃvara). The author examined the eight-fold noble path in terms of morality, meditation, and wisdom. Liberation from suffering is said to be a cognitive transformational process in the matter of the five aggregates. In other words, by changing one's thought on the five aggregates from ‘This is me, this is mine, and this is my self,’ to ‘This is not me, this is not mine, and this not my self,’ one can attain liberation.
If a practitioner removes the view that his five aggregates are his very self, he goes into the stage of the stream-enterer and begins to understand the principle of impermanence, suffering, and no-self. If a practitioner removes self-concepts like craving and conceit, perfects the right view (sammadiṭṭhi) and see the impermanence, suffering and no-self as they are, he will repudiate and abandon the appropriated five aggregates, and can finally attain liberation and the knowledge of his liberation. That is the arhat liberated from suffering.
Shattering of the fetters can be likened to a process of healing a sufferer shot by a poisoned arrow; first it can be done by pulling out the arrow and then prescribing appropriate antidotes. Clear understanding of the healing process adds to the suffer's trust in the treatment and can trigger his positive attitude toward the treating method. Likewise, the clear understanding of the cause and elimination of the fetters can not only be a criterion by which a practitioner can check his spiritual practice but also a guide to his practice assisting in correctly coping with various hindrances along the path.

목차 (Table of Contents)

• I. 서론 = 1
• 1. 연구목적 = 1
• 2. 연구방법과 범위 = 3
• II. 結縛(samyojana)의 이해 = 5
• 1. 결박의 의미와 유형 = 5
• 1) 결박의 의미 = 5
• 2) 결박의 유형 = 7
• 2. 결박과 四聖人 = 10
• 1) 經藏의 결박과 사성인 = 10
• (1) 사성인 정형구 = 10
• (2) <상요자나뿍갈라숫따(Samyojanapuggala sutta)>의 유형 = 12
• (3) <빠띠삼비다막가(Patisambhidamagga)>의 유형 = 13
• 2) 論藏의 결박과 사성인 = 14
• 3) 주석 문헌의 결박과 사성인 = 14
• (1) <수망가라윌아시니(Sumangalavilasini)>의 유형 = 14
• (2) <위숟디막가(Visuddhimagga)>의 유형 = 15
• III. 결박의 제거와 四聖人의 성취 = 17
• 1. 五下分結(pancaorambhagiyasamyojana)의 제거와 預流果 = 17
• 1) 오하분결(I)의 제거 = 17
• (1) 유신견(sakkayaditthi, 有身見) = 17
• (2) 의심(vicikiccha) = 20
• (3) 계금취(silabbata-paramasa, 戒禁取) = 23
• 2) 예류과(sotapatti phala)의 성취 = 29
• (1) 預流(sottapatti)의 정의 = 29
• (2) 예류자의 조건과 특징 = 30
• (3) 예류자의 유형 = 34
• (4) 예류과의 성취방법 = 35
• 2. 五下分結의 제거와 一來果, 不還果 = 36
• 1) 오하분결(II)의 제거 = 36
• (1) 감각적 욕망(kamacchanda, kamaraga 貪欲·愛) = 36
• (2) 성냄 (byapada·vyapada·patigha·瞋&#24666;·&#24666;) = 47
• 2) 일래과(sakadagami-phala)의 성취 = 51
• 3) 불환과(anagami-phala)의 성취 = 52
• 3. 五上分結(pancauddhmbhagiyasamyojana)의 제거와 阿羅漢 = 55
• 1) 오상분결의 제거 = 55
• (1) 색계욕망(rupa-raga, 色愛) = 55
• (2) 무색계 욕망(arupa-raga, 無色愛) = 59
• (3) 자만(mana, 慢) = 62
• (4) 들뜸(uddhacca, 掉) = 68
• (5) 무명(avijja, 無明) = 71
• 2) 아라한과(arahant-phala)의 성취 = 75
• IV. 결박과 오취온의 관계 = 79
• 1. 결박과 자아관념 = 79
• 1) 결박의 원인과 자아관념 = 79
• 2) 자아관념과 오취온 = 82
• 2. 오취온 통찰 = 84
• 1) 오온의 이해 = 84
• 2) 오온 무아통찰 = 89
• (1) 오온의 무상·고·무아 통찰 = 89
• (2) 七處善(satta-tthana-kusala)을 통한 오취온 통찰 = 93
• (3) 연기의 통찰을 통한 오취온 해탈 = 95
• 3) 인식과정의 무아통찰 = 96
• (1) 오취온의 발생과 소멸 과정 = 97
• (2) 인식과정의 무아 통찰 = 98
• V. 결박의 제거와 팔정도 = 101
• 1. 결박과 팔정도 = 101
• 1) 결박의 제거방법과 팔정도 = 101
• 2) 사성인의 성취방법과 팔정도 = 103
• 3) 오취온의 통찰과 팔정도 = 104
• 2. 팔정도의 실천 조건 = 105
• 1) 선우(kalyanamitta)와의 사귐 = 105
• 2) 이치에 맞는 주의기울임(yoniso manasikara) = 108
• 3) 감관의 수호(indriya samvara, indriya guttadvara) = 111
• 3. 팔정도(ariya atthangika magga)의 실천 = 113
• 1) 팔정도의 이해 = 113
• (1) 실천방법으로서의 팔정도 = 113
• (2) 팔정도 각지의 관계 = 115
• 2) 결박제거를 위한 팔정도의 실천 = 118
• (1) 戒(sila) : 正語, 正業, 正命 = 118
• (2) 定(samadhi) : 정정진, 정념, 정정 = 122
• (3) 慧(panna) 정사유, 정견 = 129
• VI. 결론 = 133
• 약어표 = 151
• 참고문헌 = 152
• ABSTRACT = 159