까타왓투(Kathāvatthu)와 붓다와짜나(Buddhavacana) = Kathāvatthu & Buddhavacana

국문 초록 (Abstract)

남방 테라와다(Theravāda) 불교는 부처님의 말씀 즉 붓다와짜나(Buddhavacana)란 개념을 통해 자신들의 빨리 삼장(tipiṭaka)에 절대적인 위치를 부여하고 있다. 하지만 아비담마(abhidhamma) 문헌들이 빨리 삼장에 편입되는 과정과 특히 저자가 목갈리뿟따띳사(Moggaliputtatissa)로 알려져 있는 까타왓투(Kathāvatthu)에 경전적 권위를 부여하기 위해 스리랑카 아누라다푸라의 마하비하라(Mahāvihāra) 교단은 붓다와짜나(Buddhavacana)의 개념을 변화시키고 있다. 이러한 변화는 붓다고사가 스리랑카를 방문했던 기원후 5세기 경에 있어났으며 사실상 그 이전까지 빨리 아비담마는 제자리를 찾지 못하고 있었다. 본 논문에서는 상까샤(Sāṅkāśya) 기적을 통해서 아비담마를 붓다와짜나로 만들어가는 과정을 살펴보면서 오늘날 남방 테라와다(Theravāda) 교단이 성장할 수 있는 토대를 만들었던 스리랑카 아루라다푸라 마하위하라 보수적인 태도를 비판적으로 살펴본다.

다국어 초록 (Multilingual Abstract)

Southern Theravāda Buddhist tradition tried to establish the absolute canonicity of their Pali tipiṭaka through the concept of Buddhavacana (the word of the Buddha). In fact they not only included the traditional suttas and vinayas in this category but they also added abhidhammas generally regarded as non-canonical. When we follow the process applied by the Mahāvihārins of Anurādhapura, we can see a kind of retrospective tendency saying 'yesterday's apocryphal text becomes todays canonical text'. At the time of Buddhaghosa, they indeed changed the concept of Buddhavacana in order the Kathāvatthu, known to be recited by Moggaliputtatissa at the 3rd Buddhist council, to be included in the canonical Pali tipiṭaka. In this paper I am going to deal critically with the Mahāvihārins' conservative attitude towards their canon through the analysis of Sāṅkāśya miracle as well as the role of Buddhaghosa in composing Pali commentarial materials.

목차 (Table of Contents)

• 국문 요약
• Ⅰ. 서언
• Ⅱ. 스리랑카 마하위하라(Mahāvihāra)
• Ⅲ. 상까샤(Sāṃkāśya) 기적
• Ⅳ. 붓다고사(Buddhaghosa)의 위상
• Ⅴ. 결어
• 약호
• 참고문헌

참고문헌 (Reference)

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