두 가지 해탈(解脫)의 의미에 대한 고찰― 니까야(Nikāya)를 중심으로 ―

A Study on the Vimokkha and Vimutti as found in Pāli-Nikāyas

  This study focuses on the Vimokkha and Vimutti as found in P？li-Nik？yas. Cetovimutti, Pa？？？vimutti and Ubhatobh？gavimutti are three terms used in the canonical texts in describing the realization of emancipation. Of these three terms, while Pa？？？vimutti and Ubhatobh？gavimutti by themselves are used to denote the final emancipation, the term cetovimutti by itself is not used in this sense. It is when cetovimutti is used along with pa？？？vimutti that it denotes final emancipation. Therefore, cetovimutti by itself is not sufficient to lead one to the attainment of final emancipation. This brings up the question whether attainment of pa？？？vimutti is possible without cetovimutti. In other words, the question is whether there can be a pa？？？vimutta who has not attained cetovimutti. Such a question arises because the texts refers to a category of finally emancipated persons who are called ubhatobh？gavimutta, and these persons are taken as those who have realized both cetovimutti and pa？？？vimutti. And this study clearly shows whether one is a cetovimutti attainer or a pa？？？vimutti attainer, jh？nic attainments are necessary for both. Therefore, when we say S？riputta is a pa？？？vimutta, and Moggall？na is a cetovimutti attainer, it does not mean that S？riputta has not practised jh？na, or that Moggall？na has not practised vipassan？. The reason of different abilities are due to the difference in faculties (indriyavemattat？) of the respective attainers.