다양한 배경에서의 명상: 초기불교사본과 비문
Meditation in Multiple Contexts: Early Buddhist Manuscripts and Inscriptions
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In order to place Buddhist meditation in historical and philosophical contexts, scholars have attempted to identify different textual layers of the early tradition. Answers to these challenging questions depend largely on constructing a relative chronology of ideas based on analysis of early and late phases of Pāli canonical texts and comparisons with parallels in Sanskrit, Chinese, Tibetan, and other Buddhist literatures. As Tilmann Vetter explains, a “common core” of doctrinal foundations for meditation practices among these textual traditions can sometimes be identified. However, it is very difficult to identify this common core of early ideas with the historical Buddha since subjective criteria are employed to determine which ideas are more original than others. Presuppositions about earlier and later strata remain problematic without external evidence from early manuscripts and inscriptions. Early Buddhist manuscripts and inscriptions provide valuable perspectives on Buddhist meditation. Buddhist manuscripts in the Gāndhārī language from the 1st – 3rd centuries CE supply early written testimony of ideas connected with practices of meditation. In contrast to the literary evidence from Gandhāran manuscripts, Buddhist inscriptions reveal only limited information about meditation, which is difficult to associate with the physical evidence of donations to the Buddhist Saṅgha. Epigraphical references to meditation(dhyāna) and concentration(samādhi) do not provide details about specific techniques, but tend to be associated with worship of the Buddha, relics, and the Dharma-body(dharmakāya). Buddhist literary and epigraphic references to ideas, terms, classifications, and practices illustrate different concerns with meditation.
Abstract
In order to place Buddhist meditation in historical and philosophical contexts, scholars have attempted to identify different textual layers of the early tradition. Answers to these challenging questions depend largely on constructing a relative chronology of ideas based on analysis of early and late phases of Pāli canonical texts and comparisons with parallels in Sanskrit, Chinese, Tibetan, and other Buddhist literatures. As Tilmann Vetter explains, a “common core” of doctrinal foundations for meditation practices among these textual traditions can sometimes be identified. However, it is very difficult to identify this common core of early ideas with the historical Buddha since subjective criteria are employed to determine which ideas are more original than others. Presuppositions about earlier and later strata remain problematic without external evidence from early manuscripts and inscriptions. Early Buddhist manuscripts and inscriptions provide valuable perspectives on Buddhist meditation. Buddhist manuscripts in the Gāndhārī language from the 1st – 3rd centuries CE supply early written testimony of ideas connected with practices of meditation. In contrast to the literary evidence from Gandhāran manuscripts, Buddhist inscriptions reveal only limited information about meditation, which is difficult to associate with the physical evidence of donations to the Buddhist Saṅgha. Epigraphical references to meditation(dhyāna) and concentration(samādhi) do not provide details about specific techniques, but tend to be associated with worship of the Buddha, relics, and the Dharma-body(dharmakāya). Buddhist literary and epigraphic references to ideas, terms, classifications, and practices illustrate different concerns with meditation.
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