불전과 Mahābhārata에 수용된 Rāmāyaṇa의 소재
The Themes of Rāmāyaṇa Embraced in Buddhist Texts and Mahābhārata
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라마 왕의 이야기를 수용한 것이 분명한 『육도집경』은 3세기 중엽(251년)에 번역되었다. 이 시기는 중국의 역경사에서 초창기에 속한다. 그러므로 『라마야나』의 소재가 불전을 통해 동북아시아의 불교권에도 유포되었을 것으로 추정하는 것은 무리가 아니다. 그리고 이 사실은 『대장엄론경』이나 『비바사론』 등과 같은 이후에 번역된 불전들을 통해서도 어느 정도 입증된다. 대승 불전에서 라마 왕의 이야기가 국왕의 자애심에 의한 백성의 안녕과 국가의 번영을 강조하는 방향으로 변용된 사실은 특히 주목할 만하다. 이 같은 국왕의 전범이 라마 왕이며, 라마 왕이 통치한 나라인 아요디야(=아유타국)는 모든 국왕이 염원할 만한 이상향이었을 것이다. 본론에서는 『라마야나』를 예로 들어 서사문학의 영향력을 문헌적 증거로써 파악하는 데 주력했다. 『라마야나』는 그 자체에서도 보유(補遺)를 통해 소재의 변용 양상을 드러내며, 『라마야나』의 소재는 『마하바라타』의 도처에서도 변용 형태로 수용되어 있다. 인도의 내부에서도 그 소재는 사회적 이념의 형성과 종교적 관념이나 지향을 형성하는 방향으로 변용되어 왔다. 이 같은 여파는 인도의 외부에까지 미쳤다. 라마 왕의 이야기는 주로 힌두교의 전파를 통해 동남아시아에서는 그 지역 고유의 문화를 형성하는 데 기여했다. 동북아시아의 경우에는 라마 왕의 이야기가 불전을 통해 불교의 대사회적 가치관을 고양하는 방향으로 변용되어 있다. 특히 대승 불전에서는 『라마야나』의 전편과 후편이 모두 백성에 대한 자비의 실천과 국가의 번영을 위정자에게 강조하는 방향으로 변용되었다.
Abstract
The Rāma story is clearly accepted in Ṣaṭpāramitā-saṃgraha(六度集經), and the latter was translated into Chinese in the mid-third century(CE 251). This period belongs to the initial stage in the Chinese history of translating Buddhist texts. Therefore it's not too much to presume that themes of Rāmāyaṇa had been spread in the Buddhist sphere of Northeast Asia through Buddhist texts. And this is established sufficiently as a fact by the Buddhist texts translated later such as Sūtrālaṃkāra-śāstra(大莊嚴論經), Abhidharma-vibhāṣā-śāstra(鞞婆沙論), etc. The fact of that in Mahāyāna Buddhist texts the story of King Rāma is transformed into the direction of emphasizing the peace of the public and the prosperity of the country by sovereign's benevolence is particularly worthy of attention. The model of such a sovereign would been King Rāma, and Ayodhyā(阿踰陁國) that was the country governed by King Rāma would been an utopia deserve to desire to all sovereigns. Though it is later example, the Ayutthaya dynasty (1351~1767) of Thailand caused by designating Ayutthaya as the capital could be a representive case. The kings of many generations in that dynasty had attached Rāma to their royal names. Of course, it is a direct effect of Rāmāyaṇa. However, in light of frequency in use of place names in Buddhist texts, the name of Ayodhyā is rather very rare relatively. Nevertheless, the fact that in legend of Queen Her(許皇后) the legend begins from Ayodhyā could be evidence of having known the story of King Rāma. In the record of Garak country (駕洛國記) included in the Heritage of the Three States (三國遺事), the story about marriage of King Suro (首露王) and Queen Her is full of mysteries. According to it, in the viewpoint of epic literature excluding historical debate, King Suro may be compared to Rāma, and Queen Her may be compared to Sītā or a wife of Rāma. But this author, taking Rāmāyaṇa for an example, focused on grasping the influence of epic literature through textual evidences. Rāmāyaṇa in itself reveals aspects of transformation by supplement, and the themes of it are accepted everywhere of Mahābhārata in the forms of transformation. Even in the inside of India those themes had transformed into the way of developing social ideologies and religious ideas or aims. Such an influence of Rāmāyaṇa had reached even the outside of India. In Southeast Asia, the story of King Rāma contributed toward to form indigenous culture of each region. In the case of Northeast Asia, the story of King Rāma transformed to the direction of enhancing socio-cultural values through Mahāyāna Buddhist texts mainly.
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