한글의 탄생과 불교사상의 언어 - 언어존재론적인 시좌(視座)에서 -
The Birth of Hangul and the Language of Buddhist Thoughts: From a Linguistic Ontology Perspective
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Did the Buddha write? Actually, the Buddha spoke. Buddhist thoughts first appeared in the aural world as spoken language. Thoughts in the aural world do not extend beyond the immediate spatio-temporal domain of spoken language. Over time, Buddhist thoughts took shape in the world of light as written language, through the languages of Sanskrit and Pali. In doing so, they went beyond the domain of spoken language to enter new linguistic fields beyond spatio-temporal limitations. The written language of Buddhist thoughts was translated further into the Chinese language, through which it reached the sphere of the Korean language. In the Korean language sphere, the language of classical Chinese translations of the Buddhist scriptures was not the mother tongue but a learned tongue mastered through diligent study. For this reason, the classical Chinese translations of the Buddhist scriptures required a mentor or teacher at all times, so that the written language in classical Chinese effectively did not extend beyond the domain of the spoken language in the form of the mystic rites spoken by the mentor or teacher. The appearance in the 15thcentury of Hunmin Jeongeum, a system of tetrachotomy that broke down a single syllable of spoken language into the four elements of an initial consonant, medial vowel, final consonant, and pitch accent and synthesized these through written characters, freed Buddhist thoughts into the aural world of people’s mother tongue. Volumes of Buddhist thoughts, beginning with Eonhae, or Korean translations from Chinese texts, represented the first instance in the Korean language sphere of those thoughts entering linguistic fields as written language spatio-temporally separate from the current time and place. While use of Chinese characters introduced to Buddhist thoughts ideographic and logographic redundancies not present in phonographic writing systems such as the Siddham script, Hangul filtered out and eliminated these redundancies. This paper illuminates, from micro, macro, and dual perspectives, just what took place in the linguistic fields of written language discussing Buddhist thoughts.
Abstract
Did the Buddha write? Actually, the Buddha spoke. Buddhist thoughts first appeared in the aural world as spoken language. Thoughts in the aural world do not extend beyond the immediate spatio-temporal domain of spoken language. Over time, Buddhist thoughts took shape in the world of light as written language, through the languages of Sanskrit and Pali. In doing so, they went beyond the domain of spoken language to enter new linguistic fields beyond spatio-temporal limitations. The written language of Buddhist thoughts was translated further into the Chinese language, through which it reached the sphere of the Korean language. In the Korean language sphere, the language of classical Chinese translations of the Buddhist scriptures was not the mother tongue but a learned tongue mastered through diligent study. For this reason, the classical Chinese translations of the Buddhist scriptures required a mentor or teacher at all times, so that the written language in classical Chinese effectively did not extend beyond the domain of the spoken language in the form of the mystic rites spoken by the mentor or teacher. The appearance in the 15thcentury of Hunmin Jeongeum, a system of tetrachotomy that broke down a single syllable of spoken language into the four elements of an initial consonant, medial vowel, final consonant, and pitch accent and synthesized these through written characters, freed Buddhist thoughts into the aural world of people’s mother tongue. Volumes of Buddhist thoughts, beginning with Eonhae, or Korean translations from Chinese texts, represented the first instance in the Korean language sphere of those thoughts entering linguistic fields as written language spatio-temporally separate from the current time and place. While use of Chinese characters introduced to Buddhist thoughts ideographic and logographic redundancies not present in phonographic writing systems such as the Siddham script, Hangul filtered out and eliminated these redundancies. This paper illuminates, from micro, macro, and dual perspectives, just what took place in the linguistic fields of written language discussing Buddhist thoughts.
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