초기불교에 나타난 uposatha 변용 연구 = A Study on the Transformation of uposatha in Early Buddhism

다국어 초록 (Multilingual Abstract)

This study undertakes a comprehensive diachronic investigation into the historical genesis, structural transmutation, and doctrinal progression of the uposatha, a fundamental institutional and praxial framework within the context of early Buddhist development. Historically situated at the confluence of ascetic rigor and secular devotion, the uposatha is defined as a sophisticated system of periodic observance wherein secular adherents （upāsakas） are characterized by the transient abnegation of domestic identities in favor of the rigorous lifestyle associated with renunciants （pabbajitas）. Consequent to the formal reception and scrupulous maintenance of eight specific ethical precepts （aṭṭhaṅga） during designated lunar cycles, the laity internalizes a mode of existence traditionally reserved for the monastic fraternity. Said institution functions as an indispensable ＂praxial bridge＂ and a soteriological mediator, ostensibly narrowing the ontological and behavioral disparity between the mundane state of the householder （gihibhāva） and the ＂homeless＂ trajectory of renunciation （pabbajjā）. Notwithstanding its quintessential function in the daily praxis and spiritual identity of the early saṅgha, philological scrutiny concerning its historical transition from Vedic ritualism to Buddhist ethics has hitherto remained in a state of relative incipience within contemporary academic discourse. The present thesis endeavors to rectify this academic void through a meticulous analysis of the transition from the Brāhmaṇa tradition’s upavasatha to the Buddhist uposatha, alongside an examination of the subsequent functional differentiation between the communal bhikkhu pātimokkha uposatha and the individual-focused aṭṭhaṅga uposatha intended for the laity.
A rigorous interdisciplinary methodology is employed herein, integrating the disciplines of philological analysis, comparative linguistics, doctrinal history, and structural-functionalism. The primary textual evidence is extracted from the Pāli Sutta and Vinaya Piṭakas of the Tipiṭaka, with a focus on the critical editions promulgated by the Pāli Text Society （PTS） to ensure philological exactitude. Furthermore, reference is made to the Śatapatha Brāhmaṇa and associated Brāhmaṇa literature to reconstruct the pre-Buddhist ritualistic substrate from which the uposatha emerged.
Within the second chapter, the etymological provenance and ritualistic paradigms of the Vedic upavasatha are elucidated through an analysis of Śatapatha Brāhmaṇa I.1.1.7–10. Derived from the Sanskrit prefix upa- （denoting proximity） and the radical √vas （to dwell or reside）, upavasatha literally signifies ＂the state of dwelling in proximity.＂ In the Brāhmaṇa tradition, this was established as a preliminary purification rite wherein the sacrificer （yajamāna） and the spouse （patnī） underwent seclusion in a consecrated space adjacent to the sacrificial hall （yajña śālā） on the eve of major sacrificial events such as the darśa-pūrṇamāsa. Five definitive structural constituents of this rite are identified: the centrality of consecrated space, temporal specificity regarding lunar phases, a purificatory function, ascetic restriction （notably fasting and celibacy）, and its instrumental role as a ritual preparation. These elements were directed toward the procurement of an externalized, formalistic purity intended to exert influence upon the deities （devāḥ） and ensure the efficacious outcome of the sacrifice.
The third chapter facilitates an examination of the linguistic and institutional transubstantiation into the Buddhist uposatha, illustrating the deliberate reconstitution of the Vedic form. The phonological contraction of the Sanskrit upavasatha into the Pāli uposatha—effected through the reduction of the vowel sequence -ava- to -o-—was accompanied by a profound semantic reorientation. The concept of ＂dwelling nearby＂ was transmuted from physical proximity to a sacrificial fire into a psychological and ethical alignment with wholesome states （kusala dhamma） and the transmundane purity associated with the arahants. Drawing from the Mahāvagga of the Vinaya Piṭaka, the institutionalization of the bhikkhu uposatha is traced through three distinct developmental stages: the silent convocation （tuṇībhūta）, the delivery of a discourse （dhammī kathā）, and the terminal recitation of the disciplinary code （pātimokkha uddesa）. This evolution established the uposatha as a mandatory saṅghakamma （ecclesiastical act） that fostered communal cohesion and legal validity within a prescribed boundary （sīmā）.
Chapter IV provides a systematic analysis of the aṭṭhaṅga uposatha, with particular emphasis on the Uposatha Sutta （AN IV.248–274）. A ＂hierarchical dual-structure＂ is observed within the eight precepts: the initial five precepts constitute the foundational layer of lay ethics （pañca-sīla）, whereas the final three precepts represent a deepened layer of renunciant asceticism. A definitive marker of this transition is the elevation of the third precept from the avoidance of sexual misconduct （kāmesu micchācāra） to the requirement of absolute celibacy （abrahmacariya）. Central to this process is the soteriological device of arahanta anukaraṇa （emulation of the arahant）. Through the ritualistic invocation—＂Just as the arahants for life... so too I today＂—secular adherents experience a temporary approximation of the enlightened state. The periodic iteration of this practice facilitates a gradual transformation of character （carita pārisuddhi） and the accumulation of significant karmic merit （mahapphala）, traditionally associated with rebirth within the celestial realms （sagga upapatti）.
In summation, three primary findings are derived which serve to redefine the contemporary understanding of early Buddhist social and religious configurations. First, the Buddhist uposatha represents a ＂creative religious inversion＂ of the Vedic framework, shifting the focus from hetero-dependent ritual efficacy to self-directed ethical cultivation. Second, it establishes a functionally differentiated yet complementary structure that binds the monastic and secular communities within a shared temporal and moral framework. Third, the aṭṭhaṅga uposatha constitutes a self-empowered system of graduated training （anupubba sikkhā）, demonstrating that early Buddhism integrated disparate social strata into a unified path of spiritual progression through the emulation of the arahant. This transformation stands as a paradigmatic example of the creative appropriation and reconstitution of existing cultural heritage to establish a distinct and enduring doctrinal identity.

목차 (Table of Contents)

• Ⅰ. 서 론 1
• 1. 연구의 배경과 목적 1
• 2. 연구방법 및 선행연구 4
• 1） 연구방법 4
• 2） 선행연구 6
• 3） 연구범위 8
• Ⅱ. 베다 브라흐마나 문헌의 우빠와사타 10
• 1. 우빠와사타의 어원과 개념 10
• 1） 우빠와사타 어근 구성과 어원 10
• 2） 우빠와사와 개념적 차이 13
• 2. 브라흐마나 문헌에서의 우빠와사타 규정 15
• 1） 사따빠타 브라흐마나에서의 우빠와사타 15
• 2） 신월 만월 제사 체계에서의 우빠와사타의 위치 19
• 3. 우빠와사타의 실천 22
• 1） 금욕에 대한 구체적 규정 22
• 2） 제사 참여자별 역할 27
• 3） 우빠와사타의 종교적 의의 31
• 4. 제사 체계에서의 우빠와사타 위치 36
• 1） 제사 구조와 단계 36
• 2） 시간 구조와 음력 체계 40
• 3） 공간 구조 43
• Ⅲ. 초기불교의 우뽀사타 개념 형성과 출가 제도 46
• 1. 우빠와사타에서 우뽀사타로의 언어학적 전환 46
• 1） 음운 변화의 정밀 분석 46
• 2） 의미 변화의 분석 50
• 3） 사문 자이나 전통과의 상이점 55
• 2. 율장에서 출가자 우뽀사타 제도 60
• 1） 제정 배경과 역사적 전개 60
• 2） 빅쿠 빠띠목카의 구조와 절차 65
• 3） 빅쿠 빠띠목카의 특징 69
• 3. 우빠사까 우뽀사타의 필요성과 발생 71
• 1） 우빠사까의 위치와 수행 72
• 2） 빅쿠 우빠사까 가교의 필요성과 연속성 74
• 3） 율장에서 우빠사까의 아탕가 우뽀사타 조항 77
• Ⅳ. 니까야 문헌의 아탕가 우뽀사타의 구조와 의미 80
• 1. 앙굿따라 니까야에서의 체계적 서술 80
• 1） 우뽀사타 경의 위상과 역할 80
• 2） 우뽀사타 경에서 서술방식의 구성에 대한 분석 82
• 3） 세 가지 우뽀사타의 구체적 비교 86
• 2. 아탕가 우뽀사타의 이중 구조 분석 90
• 1） 오계에 해당하는 제1~5지분 91
• 2） 출가자 금욕의 제6~8지분 97
• 3. 아탕가 우뽀사타의 하루 101
• 1） 시간 개념의 분석 101
• 2） 주기적 반복 구조 분석 103
• 4. 아라한 수순함의 구조 106
• 1） 평생, 나는 오늘, 이 지분으로, 삼단 구조 106
• 2） 아라한 수순함의 수행론적 의미 110
• 5. 아탕가 우뽀사타의 결실 112
• 1） 우뽀사타 경의 과보에 대한 정형구 분석 113
• 2） 과보의 실현과 육욕 천신의 위계 115
• 3） 천상 재생의 업보론적 구조 119
• 4） 천상과 열반의 지향성 122
• Ⅴ 결 론 124
• 참고문헌 130
• ABSTRACT 138