Vedanā 개념의 발전과 한역(漢譯)의 문제
The Doctrinal Development of vedanā and Problems in its Chinese Translations
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인도불교에서 vedanā는 의심의 여지없이 즐거운 감정(feeling), 고통의 감정, 고통도 즐거움도 아닌 감정을 특정하는 전문용어이다. 하지만 일여(一如)는 受라는 용어를 즐거움 등의 감정을 특정하는데 사용하지 않고, 지각 혹은 인지(perception)를 의미하고자 사용하고 있음을 발견한다. 그러나 이런 의미의 받아들임은 사실 인도불교의 촉(觸, sparśa)에 가까운 개념이지, 결코 受의 불교적 정의와 상응하지 않는다. 이와 같은 문제가 발생한 데에는 인도와 중국의 언어적 인식 차이에서 그 원인을 찾을 수 있다. 인도불교도들에게 있어서 그들의 언어 사용에 있어서 vedanā는 언제나 감정을 뜻했기에 이런 의미를 제대로 이해하는데 아무런 어려움이 없었을 것이다. 하지만 중국인들에게 있어서 受도 領納도 결코 그들의 언어사에 있어서 감정이라는 뜻으로 쓰인 적이 없었다. 受도 領納도 어떤 것을 받아들이는 행위이고 그것은 즐거움 등을 목적어로 취하는 타동사이기에, 즐거움 등이 바로 受 혹은 領納이라는 생각을 미처 하지 못하고, 즐거움 등의 대상을 받아들이는 지각작용 혹은 인지작용이라 이해했으리라 사료된다. 본 논문에서는 인도 전통과 중국 전통에서 작성된 각각의 문헌에서 vedanā가 어떠한 용례로 사용되었는지 살펴보고 오해가 있었다면 어떠한 이유에서였는지 밝혀보고자 한다.
Abstract
There seems to be a confusion in the standard Chinese understanding of vedanā seen in the Number of Dharmas in the Tripitakas as well as in some of great Chinese Buddhist Dictionaries. They in fact define this word not as feelings of pleasure, pain and neither pleasure nor pain seen typically in the early canon, but as the totality of the union of the six undergoing in accordance with the six consciousness and the six objects. In fact this is a classical interpretation of sparśa (contact) seen in the contact of the early Buddhist epistemology. What could be the reason why the general understanding of vedanā changed in china? Could it be responsible for the Chinese or Central Asian Buddhist translaters? This paper will show you that this confusion could be caused highly likely by Xuanzang, one of the greatest Chinese translaters in the Buddhist canon. Before the introduction of 受 (receiving) for translating this word, it was 通 (feeling) seen in the early Chinese Buddhist texts. Kumārajīva could be the main figure for this change due to the fact that the later could generally mean not feeling in general but usually bed feeling. In the early Buddhism vedanā could be used both in the context of the five aggregates (skandha) and in the context of dependent origination (pratītyasamutpāda). From the epistemological interpretation of dependent origination, vedanā usually followed by sparśa (contact). In this context according to the Vijñaptimātrata interpretation, both sparśa and vedanā could be understood as the whole process of perception in general. Since Xuanzang was personally interested in Vijñaptimātrata he could prefer this meaning for the word vedanā. From the close analysis of the definition of vedanā seen in the various versions of the Abhidharmakośabhāṣya, we can see his preference in this later meaning in his translation of the śloka defining the word vedanā. Due to the influence of Xuanzang's new interpretation, his understanding vedanā became the standard interpretation of this word in the Chinese Buddhist circle.
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