랑카섬(Laṅkā)의 종교 정체성과 아비담마 전통: 복합어 ‘abhi-dhamma’의 해석과 의도를 중심으로
The definition of the compound ‘abhi-dhamma’ and Mahāvihāra’s Legitimation
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초록
三藏 중 세 번째 문헌군을 형성하고 있는 ‘아비달마’와 ‘아비담마’는 종종 별다른 구분 없이 혼용되곤 한다. 물론 여기에는 형식적·내용적 유사점이 다수 발견된다. 그러나 이들은 전혀 다른 맥락에서 전개된 별개의 전통으로서, 양자 간의 차이점은 특히 ‘abhi-dharma’와 ‘abhi-dhamma’라는 상이한 복합어 해석을 통해 확연히 드러나게 된다. 북방전통은 ‘아비달마’를 궁극과 세속이라는 두 가지 관점으로 구분하여 정치한 철학적 논의를 전개했다. 반면, 남방전통은 접두사 ‘abhi’의 의미를 ‘-보다 수승한’으로 제한하고 ‘아비담마’를 숫따 보다 수승한 가르침으로 규정했다. 이러한 남방전통의 해석은 그들의 독특한 정치·종교적 맥락에서 비롯된 것이었다. 랑카섬의 국가종교였던 테라와다는 2-3개의 유력한 사원세력으로 분열되어 있었다. 이들은 다양한 논서들을 바탕으로 각자 고유한 아비담마 전통을 전개해왔다. 그 중 한 세력이었던 마하위하라는 正法의 순수성이 오직 자신들에게만 전해졌음을 강조하며, 그들의 아비담마를 최고의 가르침으로 규정했다. 그리고 이를 철학적으로 변호하고 종교적으로 정당화하기 위해 다양한 논리와 근거를 도입했다. 그들에게 아비담마는 자신의 정체성이었으며, 이후 이것은 랑카섬의 종교정체성으로까지 확장된다.
Abstract
Sarvāstivāda and Theravāda established differing doctrinal interpretations of the Buddha’s teaching: Abhidharma and Abhidhamma. These scholastic traditions share external similarities: 7 fundamental treatises, etymological terms, analytical disposition etc. Hermeneutical differences, however, are found in them. It is the case even in the definitions of the compound terms, abhi-dharma and abhi-dhamma, which reveals that they developed within a heterogeneous context. This paper, being focused on Theravāda of Laṅkā, critically examines the characteristics of the definition of abhi-dhamma. According to the Abhidharmakośabhāśya and Nyāyānusāraśāstra, two aspects of the term abhi-dharma, ultimate and secular, should be analyzed. The ultimate (pāramārthika abhidharma) consists of ‘pure wisdom (prajñā-amala)’ and ‘its followers (anucara).’ On the other hand, ‘defiled wisdom (sāsravā prajñā),’ ‘its followers (anucara),’ and ‘seven treatises (śāstra)’ are within the secular (sāṃketika abhidharma). The compound abhi-dhamma, on the other hand, is interpreted as ‘supreme teaching.’ This teaching is designated as the Seven Books (satta pakaraṇāni) transmitted by the Mahāvihāra fraternity in Laṅkā. It is quite different with the case of abhi-dharma in which treatises are just expedients for pure wisdom (saṃbhāra). The tradition of Abhidhamma as a supreme teaching, originated from the distinctive context of Laṅkā. Whether historical fact or not, the Pāli chronicles and commentaries tried to describe Laṅkā Theravāda as being divided into monastery schisms. According them, 2-3 leading fraternities built quite different doctrinal systems until CE 12th century. Mahāvihāra, one of the monasteries, authored their own Abhidhamma Books, and projected their religious identity into the writings. The abhi-dhamma definition as ‘supreme teaching’ eventually assumed the designation “Mahāvihāra’s supremacy” for it was this fraternity which handed down the very Seven Books. Additionally, the Books became associated with the rulers of Laṅkā, who patronized them. It elevated the ruler to sage king status, as one who protects and develops the Buddha’s supreme teaching. In this way Mahāvihāra’s hermeneutics has guaranteed them the supremacy and, by extension, established the Laṅkā’s preeminent authority.
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