붓다의 입멸 에피소드에 관한 통시적 연구

다국어 초록 (Multilingual Abstract)

The Buddha’s nirvāṇa was the most shocking event in the history of Buddhism and Buddhist philosophy. Achieving the true enlightenment, Buddha declared that he reached nirvana only to face his death at the age of 80. His death was caused by deadly illness that he contracted after having his last dana offered by Cunda. The situations around his nirvāṇa resulted in controversy over the views of the Buddha and nirvāṇa for many years to come.
This study raise two questions: How should one understand the Buddha's nirvāṇa?; and how should be the religious body to maintained after his nirvāṇa? This is the problematic consciousness of the study. Mahāparinibbāṇa Sutta(MPS) in the Dīgha Nikāya, which is a scripture offering detailed descriptions of Buddha's death. The Chinese translation version of MPS is 「遊行經」of 『長阿含經』. Other translations are 「佛般泥洹經」, 「般泥洹經」 and 「大般涅槃經」. In addition, the Pāli and Chinese version of Vinaya Pitaka also contain about Buddha's nirvāṇa including Cullavagga, 『摩訶僧祇律』, 『四分律』, 『十律誦』 and 『根本說一切有部毘奈耶雜事』. The episode subsequent to the Buddha's nirvana in Vinaya Pitaka was recorded for Saṅgīti. The purpose of the scripture is obscure. It was not for announcing the death of the Buddha. The Buddha was depicted as a superhuman in the MPS. However the death of the Buddha as Rupa-Kaya was also highlighted in the MPS. These early Buddhist scriptures provide an glimpse of the development of views on the Buddha, nirvana, and religious precepts. Nirvana is not a death of the Buddha. There is an article related to Dharma-Kaya in the 「遊行經」 and 『根本說一切有部毘奈耶雜事』. This shows change of the view regarding the Buddha in early Buddhism.
The opinions on the Buddha’s nirvāṇa in early Buddhist scriptures were reinterpreted during the period of Abhidhamma Buddhism, which led to the development of views on the Buddha and nirvāṇa. They tried to investigate the misunderstanding and true nature of the Buddha's nirvāṇa and life-span. The literature of Abhidhamma Buddhism is Milindapañhā, Sumaṅgalavilāsinī, 『善見律毘婆娑』, 『撰集百緣經』, 『毘尼母論』 and 『阿毘達磨大毘婆沙論 』 . These literature made a special attempt at transcending the Rūpa-kāya of Buddha by providing the Buddha-Kāya theory about the Buddha's posthumous continuance, Rūpa-Kāya and Dharma-Kāya.
During the era of Mahāyāna Buddhism, they tried to demonstrate that the Buddha was an eternal being from the perspective of the Dharma-Kāya that transcended the Buddha's Rūpa-kāya. This led to biographical literature such as 『佛所行讚 』 and 『佛本行經』. Mahāyāna Mahāparinirvāṇa Sūtra is one of utmost scriptures that shed light on the eternal nature of the Buddha with the characteristic ideas of Mahāyāna Buddhism based on the Buddha’s nirvāṇa. There are four versions, 『六권본』, 『北本』, 『南本』 and 『大般涅槃經後分』. There had been a continuous and desperate demand that efforts should be made to understand Buddha's nirvāṇa and maintain the religious body after his nirvāṇa and immortality. In Mahāyāna Mahāparinirvāṇa Sūtra, in particular, the version of 40 volumes called the Northern Version and that of 36 volumes called the Southern Version share the same title as MPS. It is the only scripture that shares the same title as MPS among the scriptures of early Buddhism and Mahāyāna Buddhism. The differences between two Sūtras whould be the intention behind Mahāyāna Mahāparinirvāṇa Sūtra with the same title as MPS. It is the background of the establishment of MPS. The study examines a process of understanding the essence of Buddha and nirvāṇa after his nirvāṇa in a diachronic way. Especially it make the first attempt at investigating opinions about the last meal of the Buddha, the lifespan of the Buddha and posthumous continuance, and the maintenance of the religious body after his nirvāṇa and based on the literature about his nirvāṇa in Early Buddhism, Abhidhamma Buddhism, and Mahāyāna Buddhism. The purposes of the study are to compare and analyze Early Buddhism, Abhidhamma Buddhism, and Mahāyāna Buddhism in their opinions until the religious precepts and ideas were established about the views of the Buddha and nirvāṇa and the maintenance of the religious body after his nirvāṇa and immortality in Mahāyāna Mahāparinirvāṇa Sūtra after their beginning in MPS.
In conclusion, the establishment of Dharma-Kāya from Rūpa-kāya helps understand the difference between Mahāyāna Mahāparinirvāṇa Sūtra and MPS, and the intension of establishing Mahāparinirvāṇa Sūtra. MPS was the staring point for discussions between the development of views on the Buddha and nirvāṇa, and the maintenance of religious body. The discussion on the topic was deepened by Abhidhamma Buddhist commentator’s reinterpretation. As a result, it played a key role in connecting early Buddhism and Mahāyāna Buddhism. It was not until Mahāyāna Mahāparinirvāṇa Sūtra that accumulated ideologically on the essence of the Buddha and nirvāṇa, and views on the maintenance of religious body after the Buddha’s nirvāṇa. The intention on establishing Nirvāṇa Sūtra becomes clear. As early Buddhism focused on the Buddha himself, Mahāyāna Buddhism emphasized realization and Dharma. Accordning to Mahāyāna Mahāparinirvāṇa Sūtra the Buddha’s nirvāṇa didn't happen. It symbolizes the immortality of Dharma-Kāya and permanent- pleasure-self-clean of nirvāṇa.

목차 (Table of Contents)

• Ⅰ. 서 론 1
• 제1절 문제제기와 연구의 목적 1
• 제2절 연구의 방법과 내용 5
• Ⅱ. 붓다의 입멸에 관한 문헌 10
• 제1절 초기불교 문헌 10
• 1. 개요 10
• 2. 『 마하빠리닙바나 숫타(Mahāparinibbāna Sutta, MPS)』 12
• 3. MPS와 상응하는 빠알리(Pāli) 문헌 20
• 4. 한역 「 열반경」 32
• 5. 한역 율장 37
• 제2절 부파불교 문헌 42
• 1. 『 밀린다팡하(Milindapa hā)』 42
• 2. 『슈망갈라윌라시니(Sumaṅgalavilāsinī)』 45
• 3. 『찬집백연경(撰集百緣經)』 45
• 4. 『아비달마대비바사론(阿毘達磨大毘婆沙論)』 46
• 5. 『선견율비바사(善見律毘婆沙)』 58
• 6. 『비니모논(毘尼母論)』 60
• 제3절 대승불교 문헌 63
• 1. 『붓다차리타』와『불소행찬』․『불본행경』 64
• 2. 『대승열반경』의 성립과 번역 74
• 3. 대승〈열반부〉경전 77
• 4. 『대승열반경』3대본과 『대반열반경후분』 80
• 제4절 요약 및 논의105
• Ⅲ. 붓다의 마지막 공양에 관한 제 해석 107
• 제1절 수까라맛다와(sūkaramaddava)와 선행연구 107
• 제2절 쭌다(Cunda)에 관한 견해 110
• 1. 쭌다의 이름과 신분 110
• 2. 쭌다의 위상 변화 113
• 제3절 초기불교의 견해 114
• 1. MPS 114
• 2. 한역 「 열반경」 118
• 3. 『근본설일체유부비나야잡사』 122
• 제4절 부파불교의 견해 123
• 1. 『밀린다팡하』 124
• 2. 『슈망갈라윌라시니』 127
• 3. 『아비달마대비바사론』 131
• 제5절 대승불교의 견해 134
• 1. 『 6권본』 135
• 2. 『북본』과 『남본』 139
• 제6절 요약 및 논의 146
• Ⅳ. 붓다의 수명과 사후존속에 관한 제 해석 149
• 제1절 선행연구 149
• 제2절 초기불교의 견해 150
• 1. 붓다의 수명연장 능력에 관한 견해 151
• 2. 붓다의 기대수명에 관한 견해 155
• 3. 붓다의 사후존속에 관한 견해 156
• 제3절 부파불교의 견해167
• 1. 『밀린다팡하』 167
• 2. 『슈망갈라윌라시니』 171
• 3. 『이부종륜론』 179
• 4. 『아비달마대비바사론』 180
• 제4절 대승불교의 견해 190
• 1. 『아미타경』과 『무량수경』 190
• 2. 『법화경』 195
• 3. 『대승열반경』 197
• 제5절 요약 및 논의 216
• Ⅴ. 붓다의 교단 유훈에 관한 제 해석 220
• 제1절 선행연구 220
• 제2절 초기불교의 견해 221
• 1. 비구의 불퇴법 222
• 2. 자주(自洲)·법주(法洲), 자귀의(自歸依)·법귀의(法歸依) 229
• 3. 법, 율에 관한 붓다의 유훈 234
• 4. 성지순례와 사리탑 공양 250
• 5. 대가섭에 관한 제 해석 257
• 제3절 부파불교의 견해 259
• 1. 『밀린다팡하』 260
• 2. 『슈망갈라윌라시니』 261
• 3. 『아비달마대비바사론』 266
• 제4절 대승불교의 견해 274
• 1. 불멸후 교단의 위기 상황 275
• 2. 불멸후 교단유지를 위한 붓다의 3개월 후 입열반 281
• 3. 법, 율에 관한 붓다의 유훈 재해석 287
• 4. 사리공양과 사리탑 건립 307
• 5. 일천제실유불성과 일천제성불 311
• 제5절 요약 및 논의 328
• Ⅵ. 결론 332
• 제1절 쭌다 공양의 해석 변천 332
• 제2절 붓다의 수명과 사후존속에 대한 의미 변천 334
• 제3절 불멸후 교단유지에 관한 해석의 변화 337
• 참고문헌 340
• Abstract 369
• 부록 374
• 부록1. 〈아함부〉「열반경」의 궐본과 위경 375
• 부록2.『불소행찬』과 『불본행경』의 구성 비교 376
• 부록3.『6권본』의 구성과 중심내용 377
• 부록4.『북본』의 구성과 중심내용 379
• 부록5.『남본』의 구성과 중심내용 386
• 부록6.『후분』의 구성과 중심내용 389
• 부록7. 소승경으로 분류된 대승〈열반부〉경전 391
• 부록8. 『대승열반경』의 궐본 393
• 부록9. 대승〈열반부〉경전의 위경 396
• 부록10. 궐본을 포함한 주요 『대승열반경』의 역출 398
• 부록11. 『대승열반경』과 『유교경』의 주석서 399
• 1) 『북본』의 주석서 399
• 2) 『남본』의 주석서 402
• 3) 『유교경』의 주석서 403
• 4) 한국인 찬술의 『대승열반경』주석서 404