‘초기’불교의 종교적 정치이상과 Mahāsammata의 개념 - Aggañña Sutta를 중심으로 -
A Study on the term ‘Mahāsammata’ in the Tipiṭaka
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초록
본 연구는 주석서의 해석의도를 밝히기 위한 시론으로서 주석서(Pāli-aṭṭhakathā)의 대상이 되는 텍스트(Pāli Tipiṭaka와 내용상 그에 상응하는 한역 三藏)를 ‘초기’문헌으로 규정하고자 한다. 그리고 주석서와의 불일치를 극명하게 드러내기 위해 ‘마하삼마따(mahā-sammata)’라는 개념을 ‘초기’문헌의 맥락에서 분석해보고자 한다. 『악가안냐 숫따』는 먼저 브라만 전통의 그릇됨을 밝히고, 세상의 기원을 설명함으로써 다양한 계급이 탄생하게 되는 과정을 묘사하고 있다. 이에 따르면, ‘마하삼마따’란 중생들의 타락과 그에 따른 세상의 혼란 속에서 질서를 유지하기 위해 선택된 자를 지칭한다. 그러나 또 다른 측면에서 이 개념은 군주제로 변모해가던 당대의 정치현실 속에서 ‘초기’불교 전통이 선호하던 과두정치체제에 입각한 이상적 왕의 전형이기도 하다. 복합어 ‘mahā-sammata’의 문법적 의미와 용례를 통해 밝혀지듯, 이 개념은 ①최초의 특정한 왕(고유명사)을 지칭하지 않으며, ②군주제보다는 과두정치에 부합하는 통치자, 혹은 질서유지를 위해 대중의 합의하에 선택된 자였다. 그러나 이후 주석전통 속에서 ‘마하삼마따’는 동남아 지역의 강력한 통치자들을 위한 이상적 군주의 전형으로 묘사되기에 이른다.
Abstract
‘Mahāsammata’ is the the legendary name of the first king in the Theravāda Tradition. The combination of ‘mahā’ with ‘sammata’, however, does not refer to a proper name in the Nikāya and Vinaya. The legend of Mahāsammata, a charismatic king, was established around the 5thcentury CE when the Commentarial tradition started in Sri Lanka. This study focuses on the meaning of the compound in the context of the Tipiṭaka (Pāli Tipiṭaka including the Chinese translations). The Aggañña Sutta, 27th sutta in the Dīgha Nikāya, explores two related topics: Critics of Brahmanism and the genesis of a secular world. The former topic points out that the Brahmanical belief of being born from Brahma’s mouth is ridiculous. The Buddha in the Tipiṭaka insists that human beings are born of a mother. The latter portrays a genesis which is caused by the degredation of beings. The chaos caused by beings needs a custodian called Mahāsammata. The compound of ‘mahā-sammata’ can be found throughout the Tipiṭaka. References from the Tipiṭaka show us that ① the term cannot be a proper name, and ② that it was chosen by the people for their needs. They also state that in the Buddhist communities, the term ‘sammata’ was used to say ‘agreed on something’. Furthermore the Tipiṭaka references state that the Buddha considered a tribal oligarchy as the ideal institution. Interestingly though, the dominant political institution at that time was monarchy and the Buddha was on good terms with contemporary monarchs. From the above, we can make an inference that the Aggañña Sutta is scoffing at two contemporary conditions, not only the Brahmans who adhered to superstitious beliefs but also the monarchs who turned away from a tribal oligarchy. The term ‘mahāsammata’ should be interpreted as such in the context of the Tipiṭaka.
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