아난다의 생애와 수행에 관한 연구 = A Study on the Life and Practices of Ānanda

다국어 초록 (Multilingual Abstract)

This study provides an integrated philological and doctrinal analysis of Ānanda—the disciple renowned as “foremost in hearing the Dham ma” (Dhammassavanaṃ aggo)—within the formative history of the ea rly Buddhist Saṅgha. Ānanda, the Buddha’s cousin and long-standing attendant (upaṭṭhāka), stands at the intersection of faith, memory, and institutional authority.
His life, however, is transmitted differently across the Pāli and Nort hern Vinaya traditions. These variations are not accidental but reflect each community’s elective editing in defining orthodoxy and ecclesias tical legitimacy. The research focuses primarily on the Pāli Nikāyas and Vinaya-Piṭaka, with comparative reference to the Northern Vinayas of the Mūla sarvāstivāda and Dharmaguptaka schools and the Mahāvastu. Modern scholarship by Freedman, Findly, and Bareau is also consulted to exa mine the editorial intentions and doctrinal shifts embedded in the tran smission of Ānanda’s narratives.
The accounts of Ānanda’s life reveal a consistent structural and sy mbolic pattern extending from his birth to his passing. Genealogical t raditions portray him as born on the same day as the Buddha, reinfor cing the notion of familial continuity and legitimized lineage within th e Saṅgha.
Narratives of ordination and his appointment as attendant repeatedly emphasize “twenty-five years of service,” institutionalizing the ideal o f devotion and loyalty. Accounts of his enlightenment describe him at taining arahantship on the eve of the First Council “neither sitting nor lying down,” symbolizing the transformation of remembered knowledge into realized wisdom.
Ānanda’s interactions with Sāriputta, Mahākassapa, and Anuruddha illustrate the multi-layered structure of authority within the communit y—centered respectively on wisdom, discipline, and insight. His relationship with Mahākassapa, in particular, reflects a tension between asce tic purity and compassionate memory, forming the narrative backgrou nd of the First Council.
In the establishment of the Bhikkhunī Order and the acceptance of the Eight Garudhammas (aṭṭha garudhamma), Ānanda mediates Mahā pajāpati Gotamī’s request, demonstrating compassion and concern for communal harmony. The Garudhammas are thus presented as instituti onal mechanisms regulating cooperation between the male and female Saṅghas.
During the First Council, Ānanda serves as Dhamma-bhaṇḍāgārika, the “keeper of the Dhamma treasury,” reciting the Buddha’s teachings to preserve the Sutta collection. Prior to the Council, he is charged with five offenses: (1) failing to request the Buddha to prolong his life, (2) facilitating the ordination of women, (3) allowing water to be pour ed over the Buddha’s body, (4) stepping on the Buddha’s robe, and (5) displaying the Buddha’s robe before the Saṅgha’s consent.
Ānanda confesses and defends himself before the elders, and this ep isode is transmitted across both Theravāda and Northern Vinayas as a narrative of reconciliation and purification within the community.
The account of Ānanda’s passing describes his attainment of parini bbāna at the Rohinī River, between two kingdoms. He rises into the air, ignites a self-cremating fire through his psychic power, and divid es his relics equally so that both realms may honor them.
Collectively, these traditions demonstrate how Ānanda’s life is closel y interwoven with the formation, preservation, and institutionalization of the early Buddhist community. Portrayed as “the rememberer of th e Buddha,” “the guardian of the Dhamma,” and “the mediator of harm ony,” Ānanda embodies the Saṅgha’s ideal of spiritual and institutiona l integrity

목차 (Table of Contents)

• Ⅰ. 서론 ··················································································································· 1
• 1. 연구의 목적 및 선행연구 ··········································································· 1
• 1) 연구의 목적 ································································································· 1
• 2) 선행연구 검토 ····························································································· 2
• 2. 연구의 범위와 방법 ····················································································· 4
• Ⅱ. 아난다의 출생과 출가 ··················································································· 6
• 1. 아난다의 전생담 ··························································································· 6
• 2. 아난다의 출생과 가족관계 ······································································· 10
• 3. 아난다의 출가 ····························································································· 15
• Ⅲ. 아난다의 출가 수행 ····················································································· 23
• 1. 시자 생활 ····································································································· 23
• 2. 아난다의 수행과 정각 ··············································································· 33
• 3. 아난다와 도반 ····························································································· 40
• 4. 비구니 교단의 성립 ··················································································· 49
• Ⅳ. 붓다의 입멸 후 아난다의 삶 ····································································· 55
• 1. 제1 결집 ······································································································· 55
• 2. 아난다의 변호 ····························································································· 66
• 3. 아난다의 입멸 ····························································································· 77
• Ⅴ. 결론 ················································································································ 82
• 참고문헌 ··············································································································· 86
• ABSTRACT ········································································································ 92