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누가 대승(mahāyāna) 경전을 창작하였는가? — 대중부(大衆部) 그리고 방등(方等, vaitulya) 경전 —

Who Composed the Mahāyāna Scriptures?: The Mahāsāṃghikas and Vaitulya Scriptures

가라시마 세이시
불교문화연구소 (Geumgang Center for Buddhist Studies)|2014.12|불교학리뷰|제16호|pp. 9-96|DOI 10.29213/crbs..16.201412.9

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참고문헌

키워드

대승경전대중부방등경방광대방광베달라바이툴리카vaitulya scripturesmahāyāna-sūtraMahāsāmghikasvaipulyamahāvaipulyavedallavaitulika
주제분류불교학

초록

본고에서 나는 소위 ‘대승경’의 초기 창작자가 그들의 문헌을 ‘vevulla / vaitulya / vaipulya (Pāli vedalla)’로 이름했고, 그런 이후에야 이러한 경명이 대승경전(mahāyānasūtra)으로 변화했다는 것을 논증했다. 초기 한역뿐만 아니라 중국 불교 경전목록집 역시 조사함으로써, ‘vevulla’(2세기)에서 ‘vaitulya’(3세기∼616년), 그 후에 ‘vaipulya’(5세기 이후), 그리고 마침내 ‘mahāyānasūtra’(5세기 이후)로의 이행을 논증했다. 나는 이러한 다양한 형태들의 원형이 ‘*vedulla’였을 것이라고 추정한다. *vedulla는 vaitulya (> vetulla > *vedulla)에 해당하는 중세 인도형으로, ‘같은 종류’가 ’아닌’(vi), 즉 ‘비정상적인, 특이한’을 의미했을 것이다. 이‘*vedulla (Pāli vedalla)’라는 명칭은 인드라신과 부처님, 혹은 제자들 사이처럼 아랫사람과 윗사람 사이의 반복되는 문답으로 구성된 ‘비정상적인’ 경전을 지칭하는데 사용되었다. 아마도, 새로운 경전을 창작한 자들은 그들이전통적인 경전에서 발견할 수 없는 내용과 형태를 가진 독특한 문헌을 창작하고 있다고 생각했을 것이다. 그리고 이러한 문헌을 ‘필적할데 없는, 비할데 없는’을 의미하는 ‘*vevulla, vaitulya’로 명명했을 것이다. 586년에 편찬된 <대방등대집경>은 ‘vaitulya-겸-mahāyāna’ 경전들의모음집처럼 보이는데, 이 모음집에 다양한 불교 학파들을 기술한 구절이 있다. 그들 중 대중부와 관련한 기술은 다른 학파가 부정적으로 기술된 것과 달리 긍정적인 방식으로 표현되고 있다. 우리는 이 ‘vaitulya-경전’의 창작자가대중부에 속했다고 추측할 수 있을 것이다. 대중부와 <팔천송반야>, <법화경>, <삼매왕경>, <대승대반열반경>, <십지경>과 같은 경전들의 긴밀한 관계는 이미 지적되었다. 대중부와 파탈리푸트라의 대승 사이의 긴밀한 관계 또한 기록되었다. 또한 자신들의 논에서 대승경전을 인용한 나가르주나, 찬드라키르티, 샨티데바, 그리고 아티샤는 대중부의 승려였을 것이라고 추정된다. 바수반두는 설일체유부의 승려였으며 설일체유부 교리의 개요서인 <아비달마구사론>을 썼으나 이후에 몇몇 대승경의주석들 역시 저작했다. 이러한 그는 ‘설일체유부로부터 낙오’한 자로서 설일체유부의 <아비달마디파>에서 비난되고 있다. 나는 또한 대승경 중 어떠한 것도 인도 설일체유부에 의해 작성된 전체 아비달마 문헌에서 언급된 적이 없다는 것을 지적했다. 따라서 설일체유부논사들은 처음에는 대승불교에 대립적이었을 것이다.

Abstract

In this paper, I demonstrated that the earlier composers of the so-called Mahāyāna sūtras had named their texts vevulla / vaitulya / vaipulya (cf. Pāli vedalla), and only later were these titles changed to mahāyānasūtra. By investigating the earlier Chinese translations as well as the Chinese Buddhist catalogues, I also demonstrated the transition from vevulla (2nd century C.E.) to vaitulya (3rd century∼616 C.E.), and then to vaipulya (5th century onwards) and finally to mahāyānasūtra (5th century onwards). I assume that the original form of these variants could have been *vedulla, a Middle Indic form corresponding to vaitulya (> vetulla > *vedulla), which might mean ‘not’ (vi) ‘of the same kind’, i.e. ‘unusual, irregular’. This name *vedulla (Pā. vedalla) was used todesignate ‘unusual’ scriptures consisting of repeated questions and answers between an inferior and a superior person, such as between Indra and the Buddha or between disciples. Probably, those who had composed the new scriptures, thought that they were composing unique texts, whose contents and forms were not found in orthodox scriptures, named these texts as *vevulla, vaitulya, meaning as ‘incomparable, peerless’. The <大方等大集經>(*Mahāvaitulya-Mahāsannipāta), which was compiled in 586 C.E, is apparently a collection of the vaitulya-cummahāyāna- scriptures. In this collection, there is passages which describe the various Buddhist schools, among which the description concerning the Mahāsāṃghikas is expressed in a positive way, while other schools are described negatively. We may assume that the composer of this vaitulya-scripture belonged to the school of the Mahāsāṃghikas. The close relationship between the Mahāsāṃghikas and the Aṣṭasāhasrikā prajñāpāramitā, Saddharmapuṇḍarīkasūtra, Samādhirājasūtra, Mahāparinirvāṇa mahāsūtra and Daśabhūmikasūtra have been already pointed out. The close relationship between the Mahāsāṃghikas and Mahāyāna in Pāṭaliputra is also recorded. Also, Nāgārjuna, Candrakīrti, Śāntideva and Dīpaṃkaraśrījñāna, who quoted Mahāyāna scriptures in their texts, are assumed to have been monks of the Mahāsāṃghikas. Vasubandhu, who was a monk of the Sarvāstivāda school and wrote the Abhidharmakośa, a compendium of its doctrines, but later also wrote commentaries on some Mahāyāna scriptures, was criticised as ‘a dropout from the Sarvāstivāda school’ in the Abhidharmadīpa of the same school. I also pointed out none of Mahāyāna scriptures are referred to in the whole Abhidharma texts, which were composed by the Indian Sarvāstivādins. Thus, the Sarvāstivādins were originally antagonistic to Mahāyāna Buddhism. In conclusion, I assume that members of the Mahāsāṃghikas composed new scriptures, often consisting of questions and answers, thus condemning the conservative thoughts on Buddhist doctrines, and called these newly-composed texts as vedulla / vaitulya, in the meaning of their being ‘irregular’ as Buddha’s scripture but ‘incomparable, peerless’. Later, they came to be called in a more positive way as vaipulya ‘full development, abundance, plenty, fullness’. Much later still, they came to be called mahāyāna-sūtra as well. Those who composed, copied, read, recited, proclaimed these ‘new scriptures’, did not call themselves ‘mahāyanists’ at the beginning. They were after all members of the Mahāsāṃghikas and therefore, it is quite natural that the name mahāyāna does not occur in early Indian inscriptions. Much later on, when the Mahāyāna scriptures and doctrine became much more popular, members of other schools acknowledged them and absorbed them as well.

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