테라바다(Theravāda)의 붓다관―Pubbakammapiloti를 중심으로 (I)

박청환(Park Cheong-hwan) 불교학연구회 2006 불교학연구 Vol.15 No.-

  After the Parinibb?na of the Buddha, the concept of the Buddha in the Buddhist community has been divided. On the one hand, there was a human Buddha, on the other hand, there was a supramundane Buddha. In other words, some put emphasis upon the historical Buddha while others on the deified Buddha. However, whether they preferred the supramundane Buddha or the historical Buddha, all Buddhist schools faced a problem of interpreting some ambiguities in the biography of the Buddha. At the same time, these ambiguities gave them a chance to establish their own theories. Most ambiguities of his biography were related to inconsistent statements about and by the Buddha in the early canons.<BR>  In the early canons, the Buddha not only performs miracles and is endowed with physically distinctive marks but also suffers from illnesses and torments. Finding a consistent interpretation of the Buddha was very important to all Buddhist schools. To justify their doctrine, they even seemed to have modified the early canon. That is why we now have different versions of the same story. In the meantime, regardless of their doctrines, Buddhist schools seemed to have been required to provide their own interpretation of the Buddha who suffered from very worldly afflictions.<BR>  Especially, the question often arises, as much in the canonical texts as in the postcanonical, of the illnesses and torments endured by the Buddha: 1. Injury to his foot; 2. Thorn prick; 3. Return with an empty bowl; 4. Sundar?’s slander; 5. Ci?c?’s slander; 6. Barley eating; 7. Six years of austerities; 8. Dysentery; 9. Head and backache, etc. Collectively, these are called, in P?li, Pubbakammapiloti.<BR>  How can a being as perfect as the Buddha be subject to sufferings? The problem drew the attention of Buddhist schools, and various answers were given.<BR>  This article aims to understand the concept of the Buddha through the debates on the nature of the Buddha in Therav?da Buddhism. This article tries to understand, especially, why the idea of the Pubbakammapiloti is specific to Therav?da Buddhism.

투고 논문 : 『근본설일체유부비나야(根本說一切有部毘奈耶)』의 내러티브 고찰(1) -붓다가 말먹이용 보리를 먹은 사연을 중심으로-

박청환 ( Cheongh Wan Park ) 인도철학회 2010 印度哲學 Vol.0 No.28

굽타왕조시대(300-550 CE)는 산스끄리뜨 문학의 황금기였다. 대부분의 불교부파들이 당시의 조류에 효과적으로 대응하지 못한 반면에 설일 체유부는 그들의 논서에서 보여지듯이 정확성을 바탕으로 하여 경전의 언어와 용어 체계를 통일시키면서 그들의 삼장(三藏, Tripitaka)을 산스끄리뜨로 번역했다. 근본설일체유부는 가능한 한 최소한의 수정을 하는 단순한 번역에서 훨씬 더 나아가서 그들의 삼장을 유려하게 다듬어 다시 쓰는 작업을 하였는데 아마도 교리에는 손대지 않더라도 문학적으로는 당시의 조류를 반영하여 그들의 삼장을 보다 대중적으로 만들려는 생각을 하였던 것 같다. 『근본설일체유부비나야』는 이러한 시도의 산물이다. 『근본설일체유부비나야』 는 다른 율장들에 비해 내러티브가 상당히 발전된 모습을 보이고 있다. 다른 율장들이 메시지 전달에만 치중해서 아주 단순하게 이야기를 전개하고 있는 반면에 『근본설일체유부비나야』에 소개된 많은 이야기들은 내러티브의 구조가 상당히 복잡해지고 다양한 복선이나 장치를 설정해 놓음으로써 문학적인 완성도를 높이고 있다. 이런 복선이나 장치들은 단순한 문학적 용도에 그치는 것이 아니라 당시의 종교 환경이나 시대상황을 파악할 수 있는 다양한 정보를 제공하고 있다. 본고는 붓다가 말먹이용 보리를 먹은 에피소드를 중심으로 『근본설일체유부비나야약사』 속의 이이야기가 다른 율장이나 경장속의 이야기들보다 얼마나 내러티브 기능이 우월한가를 보이고자 한다. The Gupta period(300-500 CE) is the golden age of Sanskrit literature. While most Buddhist schools did not respond effectively to this trend, the Sarvastivadins translated their version of the Tripitaka into Sanskrit, standardizing the language and terminology of their system in the interests of precision in exegesis. The Mulasarvastivadins went much further than simple translation with (possibly) a minimum of revision, and produced an elaborate rewriting of their Tripitaka, probably with the idea of assimilating it to current trends in literature (without, however, changing the doctrine) and so making it more popular. The Mulasarvastivadin Vinaya is the result of this effort. In comparison with other Vinayas, Mulasarvastivadin Vinaya shows impressively the upgraded feature in terms of narrative. While the stories of other Vinayas pay attention only at their messages, those of the Mulasarvastivadin Vinaya show the developed narrative with various devices and plots which label the Mulasarvastivadin Vinaya as the elaborate literary work. These devices and plots provide not only literary interest but also various informations on religious environment at that period. This is the episode about the Buddha`s human shortcomings in a previous life which have produced bad karma. This avadana is devoted to the story of how as a result of his bad karma the Buddha had to eat horse fodder barley. Among the Buddha`s so-called ten bad karma stories, which are often presented as a set, the Mulasarvastivadin Vinaya provides a separate version of this story in the Bhaisajyavastu section. Besides the main theme of the Buddha`s bad karma, I show how this text presents the following topics as its literary devices: the seven treasures of a cakravartin, equal opportunity without sexual discrimination for attaining Buddhahood, offerings (dana), aspiration (pranidhana), prediction (vyakarana) and Sariputra and Maudgalyayana`s exemption from bad karma. This paper aims to show the literary development and competitiveness of the narratives of the Mulasarvastivadin Vinaya through the study of this episode.

아빠랄라 나가(Apalala naga) 이야기를 통해 본 불교 내러티브 연구

박청환 ( Cheong Hwan Park ) 인도철학회 2014 印度哲學 Vol.0 No.40

본고는 근본설일체유부비나야약사(根本說一切有部毗奈耶藥事)』에 들어있는 아빠랄라나가(Apalala naga, 무도간용왕(無稻稈龍王))의 기원에 대한 이야기를 다각적 분석을 통해서 이 이야기가 함유하고 있는 다양한 모습들을 보이고자 한다. 먼저 내용 분석을 통하여 이 이야기가 가지는 특성을 주목할 것이다. 불교 메시지의 효과적 전달을 위해 내러티브 속에서 고안된 다양한 도구 내지 설정들이 얼마나 풍부하고 다양한 함의를 내포하고 있는가를 살펴볼 것이다. 그리고 구조 분석을 통하여 이런 불교 설화가 가진 내용이나 구조가 어떻게 불교의 현지화 내지는 토착화에 기여할 수 있었는지에 대해 이해해 보고자 한다. This story of Apalala naga is significant in the sense that the characters shift their ethical position several times. From a literary viewpoint, this motif provides the means for an unlimited expansion of stories in which it is not necessary to make a distinction between the good and bad characters. In the same story, a character is designated as good, then at another time the same character is destined to be bad. From a doctrinal viewpoint, no distinction is made between good and bad among ordinary characters as long as they only pursue worldly profit in their lives. Their lives cannot but bring mixed results of good and bad karma, in contrast to the good karma of the Buddha, which led him to Buddhahood. This story is a good example of how the Mulasarvastivadin Vinaya re-organizes the story based on the Indian folk tradition in which naga takes important roles. As Buddhism spread outside the boundaries of areas where the historical Buddha was originally believed to have lived, the Buddhists faced the dilemma. If sacred sites were primarily sanctified by the presence of the Buddha himself, did that mean that as the religion spread there were to be no easily accessible sacred places for the new believers? To cope with this problem, new Buddhist sacred sites were constructed in regions like Gandhara, which was far from Buddhism`s original seat. During this process of localizing sanctity, narratives were produced. The local Buddhist narratives reflect not only the localized sanctity of specific sites but also other aspects like socio-historical situations. This paper aims to show the diverse aspects of the Buddhist narrative by the structural analysis on the story of Apalala in the Mulasarvastivadavinayabhaisajyavastu.

초기불교 내러티브의 여성에 대한 부정관(asubhabhavana) 유형 연구

박청환 ( Park Cheong-hwan ) 동아시아불교문화학회 2017 동아시아불교문화 Vol.0 No.30

부정관은 탐욕 또는 감각적 욕망을 제어하기 위한 수행이다. 외적으로는 타인의 시신이나 육체가 부패하여 백골로 변해가는 모습을 보고 이 모습을 다시 관하는 방법과 내적으로는 자신의 몸을 구성하는 요소를 다시 관하면서 부정하다고 인식하는 수행법이다. 불교 내러티브(narrative)들은 이러한 부정관을 특히 여성을 대상으로 극적으로 사용한다. 예를 들면 묘지를 배경으로 여인의 아름다운 몸과 시신의 참혹함을 극과극으로 비교하여 부정관에 대한 효과를 높이기도 한다. 혐오스러운 환경과 애욕을 다루는데 있어서 공동묘지는 최적의 장소이기 때문이다. 또한 불교 내러티브들은 교리서의 이성적이고 분석적인 부정관과는 달리 다양한 상황설정을 기반으로 한 감각적이고 감성적인 접근을 통하여 부정관에 대한 독자의 높은 공감대를 이루어내고 있다. 초기불교 내러티브 속의 부정관은 붓다가 출가 직전에 궁중에서 마주한 여인들의 헝클어진 모습에 혐오를 느껴 출가한 장면으로 대표된다. 대부분의 장로나 비구들의 출가 이야기는 이 유형을 따르고 있다. 이 유형은 무상한 몸에 대해 특히 여인으로 대변되는 애욕에 대해 직접적으로 부정적인 입장을 취하고 있다. 한편 이런 직접적인 부정관과는 다른 접근을 보이고 있는 내러티브들이 있다. 이런 면에서 『꾸사자따까(Kusa-jataka)』는 주목할만 하다. 『꾸사자따까』에서 여인은 버려야 할 대상이 아니라 조복받고 타협해서 같이 살아야 할 대상으로 묘사되고 있다. 그러므로 여인에 대한 관점도 직접적인 부정관의 입장 보다는 은유적이고 간접적인 방법으로 부정관을 선보이고 있다. 아함경이나 아비달마논서들에서 다루어지는 부정관에 대한 교리적 관심과 비교하여 스토리텔링을 주요기능으로 하는 불교 이야기들 내지 내러티브들 안에서 다루어지는 부정관 특히 여성을 대상으로 한 부정관에 대한 관심은 상대적으로 미약하였다. 본 논문은 초기불교 내러티브에서 여성을 대상으로 한 부정관의 두 가지 접근방법을 비교 분석함으로써 부정관에 대한 이해를 다양화하고 있다. Monks of the early sangha spent time in the charnel fields of cremation grounds practicing a meditation technique called the meditation (bhavana) on foulness (sanskrit, asubha; Pali, asubha) in which the meditator contemplates corpes in various stages of decay. This form of meditation was praised by the Buddha. Though the practice of contemplating corpes in the cremation ground is not for everyone, developing a sense of aversion toward impermanent things is nevertheless considered an essential prerequisite for liberation. The aversion that comes from seeing the world as it really is (yathabhuta) leads to passionlessness to liberation. The use of shocking and unconventional literary styles is a means of developing a sense of aversion that is frequently met with in the early Buddhist narratives. By presenting alluring female bodies as food for worms and beasts, cremation-ground reveries enable Buddhist texts to deal with on the uselessness of beauty and the improperness of sexual desire. While the contemplations of foulness in the narratives are mainly dealt directly, there are some dealt indirectly. The direct contemplation of foulness is represented by the scene where Gotama sees the beautiful women of his harem whose bodies contorted in sleep like stiffening corpses. He recognizes the improperness of seeking satisfaction in the body and renounces the world. Most stories of the Elders and monks follow this model. This model takes direct and negative stance on the sexual desire based on the impermanent feminine body. From the indirect viewpoint of the contemplation of foulness, Kusa-jataka is noteworthy. In the Kusa-jataka, the Buddha gives a lesson to a backsliding monk who fell in love with a lady during his rounds for alms. The Buddha tells that through falling in love with a woman, even the sages of old and mighty lost their power and came to misery and destruction. Then the story of past follows. However, this story of the past does not follow the direct model which leads to feel aversion to the worldly desire and renounce the world. In the Kusa-jataka, Pabhavati, main female character, is not the object of foulness and aversion. Instead, she is described as one who should be tamed and lived together with Kusa. Therefore she becomes the symbol of the metaphoric and indirect instead of direct contemplation of foulness. In other words, Kusa-jataka is an interesting model from the viewpoint of providing the indirect approach to the concept of contemplation of foulness on the feminine.

에띠엔 라모뜨의 -대지도론- 번역과 주석에 대한 소고 - 제1권 1장을 중심으로 -

박청환(Park, Cheong Hwan) 보조사상연구원 2018 보조사상 Vol.50 No.-

잘 알려져 있듯이, 에띠엔 라모뜨(Étienne Lamotte, 1903-1983)의 󰡔대지도론󰡕 번역과 주석은 원문 번역의 정확성뿐만 아니라, 방대한 각주로 인하여 찬란한 주석들의 기록’으로 불린다. 다양한 경전들과 논서들로부터 찾아낸 원문 출처뿐만 아니라 불교학 연구사의 세세한 부분까지 치밀하게 정리하여 제시한 방대한 각주들로 인해 그의 저서는 불교학 연구에서 ‘문헌 비평과 해석’의 교과서이자 현대 불교학 연구에 반드시 필요한 백과사전으로 지칭된다. 그러나 지금까지 국내학계는 언어적 장벽으로 인하여 라모뜨가 제시하는 불교학 연구의 성과물들에 접근할 수 있는 기회가 드물었다. 라모뜨는 󰡔대지도론󰡕 번역과 주석에서 고전 불교 언어인 한문, 범어, 빨리 어, 티벳어로 쓰인 경전과 논서들을 자유자재로 인용할 뿐 아니라 불어는 물론 영어, 독일어, 일본어, 중국어 및 서양고전어인 희랍어로 된 연구 자료까지 섭렵한 성과를 각주에 담고 있는 관계로 내용에 접근하기 위한 언어적 장벽이 상당히 높다. 본 연구는 그의 󰡔대지도론󰡕 번역과 주석에서 제1권 1장의 분석을 통하여 당시까지의 근대 불교학 연구의 성과가 그의 주석에서 어떻게 다루어지고 있으며, 한편으로 그의 불어 번역이 한글 번역본들과 비교하여 어떻게 다른지를 살펴보려고 한다. Étienne Paul Marie Lamotte (November 21, 1903 – May 5, 1983) was a Belgian priest and Professor of Greek at the Catholic University of Louvain, but was better known as an Indologist and the greatest authority on Buddhist studies in the West in 20 th century. He is also known for his French translation titled Le Traite de la Grand Vertu de Sagesse de Nagarjuna of the 󰡔大智度論, ( Mahāprajñāpāramitāśāstra)󰡕, a text attributed to Nāgārjuna. In 1944 the first volume of Le Traité de la Grand Vertu de Sagesse de Nāgārjuna (Exposition of the great Sūtra of the Perfection of Wisdom) was published. Five volumes with altogether 2451 pages of text and 151 pages of introductory matter have been published (I, 1944; II, 1949; III, 1970; IV, 1976; V, 1980). His translation is based on the Chinese version of Kumarajiva (404-406 C.E.). It is a very comprehensive exposition of classical Indian Mahayana Buddhism. This Mahāprajñāpāramitāśāstra represents a real encyclopedia of Buddhism in which the doctrine of ancient Buddhism and the scholasticism of Abhidharma philosophy are presented in great detail. The five volumes contain many thousands of comprehensive notes and thereby form a marvelous source of information on early and classical Buddhism. Étienne Lamotte’s work of Mahāprajñāpāramitāśāstra is called the guidebook of the annotated translation and the essential encyclopedia of modern buddhist studies. However, due to high language barrier, his academic works were not easily accessible by korean scholars. In his annotaed translation of Mahāprajñāpāramitāśāstra, Lamotte consults not only on the buddhist texts written by classical languages like Sanskrit, Pāli, Tibetan, Chinese, but also on modern resources written by French, English, German, Japanese and modern Chinese as well as classical Greek. This makes considerably difficult to get access to his work. This paper aims to consider how the academic achievement of modern buddhist studies is reflected in his annotated translation of Mahāprajñāpāramitāśāstra and how his annotated translation is different from Korean counterparts.

에띠엔 라모뜨의 『대지도론』 번역과 주석에 대한 소고 (II) __제1권 2장과 3장을 중심으로__

박청환 ( Park Cheonghwan ) 인도철학회 2018 印度哲學 Vol.0 No.53

나가르쥬나가 짓고 구마라집이 한역한 『대지도론』은 『般若經』(Prajnaparamitasutra)에 대한 논서이며, 동시에 당시까지의 여러 경전을 취합한 백과사전적 논서이기도 하다. 에띠엔 라모뜨(Étienne Lamotte, 1903-1983)는 『대지도론』이 설일체유부의 입장을 상당히 반영하면서도 다양한 부파의 입장을 소개하고 있다고 한다. 따라서 『대지도론』은 상당수의 문맥이 창작이 아닌 어딘가에 근거를 두고 있다. 불교 경전 전체에 대한 안목이 없이 한역본에만 의지해서 『대지도론』을 번역하거나 이해해서는 안되는 이유이다. 그간 『대지도론』에 대한 한글역들은 한자 해석에 머물러서 『대지도론』의 구성과 이에 따른 가치를 제대로 보이지 못했다. 『대지도론』이 불교 백과사전이라 불리는 만큼 라모뜨는 최대한의 관계된 경전이나 이차 자료들을 각주로 제시하여 이해를 높이고 있다. 그리고 범어경전 등과 비교하여 잘못된 한문을 교정하고 있다. 본고는 에띠엔 라모뜨의 『대지도론』 번역과 주석(Le Traite de la Grande Vertu de Sagesse de Nagarjuna(Mahaprajnaparamitasastra)), 전 5권 중 제1권 2장과 3장을 다룬다. 제2장은 ‘如是我聞一時’에 대한 것으로서, 여시아문일시의 의미와 그 저변에 깔린 믿음(信)을 다루고 있으며, 제3장은 ‘여시아문에 관한 총괄적 설명’으로서 붓다의 사후에 일어난 불법(buddhadharma)에 대한 정의와 불전의 결집을 다루고 있다. 본고는 그간 출간된 『대지도론』의 한글역들을 라모뜨의 번역과 비교하여 라모뜨 번역과의 차이 그리고 라모뜨 번역의 학문적 탁월함을 드러내보고자 한다. Etienne Lamotte(1903~1983) produced an annotated tran slation of the Mahaprajnaparamitasastra by Nagarjuna known as Le Traite de la Grande Vertu de Sagesse de Nagarjuna (Mahaprajnaparamitasastra) in 5 volumes. Nagarjuna’s work has not come down to us in the original Sanskrit, but only t hrough a Chinese translation, the 『大智度論』 by Kumarajiva. Mahaprajnaparamitasastra is a commentary on the Pancavimsatisahasrika Prajnaparamita, as it appears in Kumarajiva’s Chinese translation 『摩訶般若波羅蜜經』. Since the Mahaprajnaparamitasastra by Nagarjuna is called the Buddhist encyclopedia containing large numbers of quotations from the various canonical and non-canonical sources, Lamotte provides the relevant references as much as possible. This enhances significantly the readers’ understanding on the Mahaprajnaparamitasastra. This paper deals with chapter II and III of the voulme 1 out of 5 in total. Chapter II explains the individual meaning of the five words, Evam maya srutam ekasmin samaye and stresses that evam is a synonym for faith. Chapter III provides the general explanation of Evam maya srutam. It deals with the meaning of Buddhadharma and Buddhist Councils after the Buddha’s parinirvana. This paper aims to show Lamotte’s excellent scholastic achievement of the annotated translation of the 『大智度論』 (Mahaprajnaparamitasastra) comparing to the korean translations.

「마깐디까아바다나(Mākandikāvadāna)」의 내러티브 연구

박청환(Park, Cheongh wan) 보조사상연구원 2019 보조사상 Vol.53 No.-

『디브야바다나(Divyāvadāna)』는 38개의 이야기들 또는 아바다나들의 모음집이다. 『붓다짜리따(Buddhacarita)』, 『랄리따위스따라(Lalitavistara)』와 함께 대표적인 불전문학작품의 하나로 여겨지는 『디브야바다나』는 심오한 이해가 필요한 현학적인 교리에 대한 설명보다는 업의 과보를 중심으로 하는 쉽고 흥미로운 이야기들을 포함하고 있다. 「마깐디까아바다나(Mākandikāvadāna)」는 마깐디까(Mākandika)가 여러 번의 전생과 현생을 거치면서 업을 짓고 과보를 받는 이야기로서 『디브야바다나』의 38개의 이야기들 중 36번째 이야기이다. 제목으로 보자면 마깐디까의 이야기로 보이나 내용상으로는 그의 딸인 아누빠마(Anupamā)가 훨씬 큰 역할을 차지하고 있다. 이외에도 「마깐디까아바다나」는 전생과 현생을 반복시키면서 등장인물들의 다양한 선악업을 다루고 있다. 내러티브 방식을 통하여 업 사상을 바탕으로 한 교훈적 메시지를 전달함으로써 출가자와 재가자 모두 쉽게 접할 수 있는 특징을 보이고 있다. 「마깐디까아바다나」의 내러티브 구조와 내용분석 및 상응하는 한역본과 빨리어본 등과의 비교 연구를 통하여 우리는 이 아바다나(avadāna)가 포함된 『디브야바다나』의 아바다나들이 전달하고자 했던 메시지나 내용을 알 수 있고 이외에도 시대적, 사회적 상황에 대한 이해를 높일 수 있다. 특히 주요 등장인물인 여성들에 대한 때로는 긍정적이고 때로는 부정적인 묘사는 당시의 이중적인 여성관을 보여준다. The Divyāvadāna consists of 38 stories or avadānas. Together with the Buddhacarita and the Lalitavistara, the Divyāvadāna is considered as one of the best Buddhist narrative works. Instead of the philosophical discussion or explanation on Buddhist theories, it provides the highly readable and interesting stories based on the retribution of karma. Using the avadāna format, the Divyāvadāna tries to introduce the Buddha and karmic principles to Indian society at that time. The Mākandikāvadāna is the 36th of 38 stories in the Divyāvadāna. Though it may be assumed that it is the story of Mākandika from the title, his daughter Anupamā actually plays the leading role in the narrative. Besides, repeating the present and past stories, the Mākandikāvadāna deals with morally diverse good and bad deeds of the characters. Combining the narrative style with moral messages, the Mākandikāvadāna provides easy access to both monastics and lay people. The narrative analysis on it’s structure and content and comparative study with it’s Chinese and Pāli counterparts will not only show the moral message conveyed by the Mākandikāvadāna, but also will heighten our understanding on it’s social and historical situation. Besides, the Mākandikāvadāna shows the ambiguous attitude on women, which is influenced by traditional Indian society.

『근본설일체유부비나야잡사(根本說一切有部毘奈耶雜事)』의 승만(Mallika) 이야기를 통해 본 여성의 이미지 분석

박청환 ( Cheong Hwan Park ) 인도철학회 2006 印度哲學 Vol.21 No.-

석가족 몰살의 내러티브 고찰: 근본설일체유부비나야잡사(根本說一切有部毘奈耶雜事)를 중심으로

박청환 ( Cheong Hwan Park ) 인도철학회 2012 印度哲學 Vol.0 No.34

This story of the Sakyas` massacre is in the Mulasarvastivadavinayaksudrakavastu (MSVKv). This is a good example to show how an avadana though fictional is based on historical foundations, and develops and serves its purpose through literary embellishment. Besides, this avadana is unique in that it deals with the collective karma of the Sakyas, including the Buddha. From a comparison between versions in the Southern and Northern traditions, I demonstrate how this avadana of the MSVKv is unique in developing the story by adopting the main story-telling techniques of the versions from both traditions. In this narrative of the MSVKv, while the main story tells of the Sakyas massacred by Virudhaka, compared to its Theravadin counterpart, where only the Sakyas` bad deeds are mentioned, the MSVKv expands the episode to insert a karmic message and to allow for literary embellishment. The episode of Virudhaka`s massacre of the Sakyas is central to this whole avadana. The message conveyed is that even the Buddha cannot save his clan due to their past karma or alternatively, that the Buddha enables the Sakyas to take refuge in the Three Jewels. The Mulasarvastivadins` strict karmic position even presents the Buddha as an executioner and a guardian of karma in the episode of the two boys` death. The study shows that this avadana is unique in a sense that the whole story ends with the Buddha`s prohibition of the monks to carry ornaments which is one of the origins of the Vinayatisaras.

두 나가(Nāga)와 빔비사라왕 설화 연구

박청환(Park Cheonghwan) 불교학연구회 2008 불교학연구 Vol.19 No.-

  In Indian folk tradition, n?gas serve as fierce guardians of the waters and of the abundance that lies beneath the earth. Besides, n?gas play a positive role in Buddhist accounts. A number of j?taka stories record the n?gas’ generosity toward the Bodhisattva while others show their gratitude for receiving religious instruction.<BR>  This story of Bimbis?ra and the two n?gas is a good example of how the M?lasarv?stiv?din Vinaya re-organizes the story based on the Indian folk tradition in which both king and n?ga take important roles.<BR>  Regarding the relation between Buddhism and n?ga beliefs, establishing a relation to n?ga belief was the primary concern of Indian religions. In spite of all the patronage of A?oka and the glorious accounts of the popularity of Buddhism in Kashmir, the fact remains that Buddhism had to face a strong opposition in the country from the established belief in n?ga-worship. N?ga beliefs were quite common in India when Buddhism made its appearance and that is the reason why the legend of n?gas and their conversion by the Buddha occur occasionally in the Buddhist texts.<BR>  Bimbis?ra’s character is described negatively in this story, in contrast with other texts, where from his first d?na to the Buddha until the time of his death, a period of thirty-seven years, he does all in his power to help the new religion. In the beginning of the story, Bimbisra does not respect the Buddha. The negative description of Bimbis?ra is designed to produce conflict in the story. Furthermore, this negative description of the king maximizes the dramatic conflict,<BR>  Although the conflict is between the two n?gas and Bimbis?ra, it is noteworthy that the reason for their conflict is the Buddha. The two ‘orderers of existence’ are presumed to be equal under the Buddha. It becomes clear that the Buddha intervenes in this traditional relationship, yet he still keeps his sense of distance.<BR>  In this story, the conflict between Bimbis?ra and the two n?ga kings is noteworthy because as n?gas are guardians of water and of abundance, and Bimbis?ra represents the highest worldly power both parties are dependent upon each other.<BR>  Another interesting point in this story is that it shows how Buddhism as a new religious movement, established its relation to the folk tradition. The Buddha asserts his superiority over other gods and kingship and while the older deities and kingship continue to function under the Buddha’s superiority both the n?gas and Bimbis?ra ask for the Buddha’s teaching, and, at the same time, they are in trouble.<BR>  To adapt the story as a Buddhist narrative, the M?lasarv?stiv?dins intervene at almost every stage of the story. Without directly intervening between them, in other words, and so retaining the sense of withdrawal, the Buddha behaves as a supreme guarantor of the cosmic order by resolving the conflict between the n?gas and Bimbis?ra. This clearly shows how Buddhism wants to be accepted in the Indian folk tradition.