몸과 마음에 대한 불교적 논의에서 등장하는 요가끄셰마(yogakṣema) 용례 검토 = Yogakṣemain the Context of the Buddhist Mind-body Theory

국문 초록 (Abstract)

본 논문은 먼저 인도 불교문헌에서 사용되는 용어 요가끄셰마(yogakṣe-ma, 팔리어: 요가케마 yogakkhema)에 대한 기존 연구를 검토하였다. 그리고 『해심밀경』과 『유가사지론』의 용례를 추가적으로 검토하여 보다 확장된 논의를 시도하였다.
노먼은 팔리어 경전에서 요가케마가 열반과 관련되어 사용될 때 땃뿌루샤(tatpuruṣa)로 해석해야 함을 지적하면서, 이런 해석은 기존 베다 문헌의 드반드바(dvandva) 용례를 변형한 것이라고 추정하였다. 폰틸로와 네리의 연구는 노먼의 추정을 수정 및 구체화할 기반을 마련하였다. 그들은 베다 문헌에서 요가끄셰마를 땃뿌루샤로 해석할 수 있는 구절을 확인하였고, 이를 통해 요가끄셰마를 땃뿌루샤로 해석하는 방식이 불교만의 것이 아님을 보여주었다. 그들의 연구를 통해서 팔리어의 요가케마 용례에서 불교가 변형한 부분은 요가케마를 열반의 동의어로 사용한 점에 한정된다는 점을 확인할 수 있다.
한편, 『해심밀경』과 『유가사지론』에는 요가끄셰마를 열반의 동의어로 사용하는 용례 외에, 몸과 마음의 밀접한 관계를 서술하기 위해 드반드바(dvandva) 복합어로 사용하는 구절이 등장한다. 이와 유사한 용례가 『아르타샤스트라』에서 발견된다. 거기에서 두 주체가 밀접한 관계가 있음을 표현하기 위해서 요가끄셰마가 사용된다. 『해심밀경』과 『유가사지론』의 독창성은 몸과 마음이라는 특정한 두 주체의 밀접한 관계를 표현하였다는 점이다. 폰틸로와 네리의 연구와 유사하게, 『해심밀경』과 『유가사지론』에서 사용된 요가끄셰마 용례 분석은 불교 고유의 용어가 상당 부분 다른 인도 문헌과 의미를 공유하고 있다는 점을 보여준다. 그리고 이런 공유점을 확인했을 때, 불교 용어의 독창성이 어디에 있는지 정확하게 이해할 수 있다는 점도 보여준다.

다국어 초록 (Multilingual Abstract)

This paper aims to explore the meaning of yogakṣema in the Buddhist literature. Previous studies about yogakkhema (skt. yogakṣema) in the Pāli Buddhist literature shed light on the Buddhist adaptation of Vedic terms. On the basis of these studies, I analyse the usage of this term in the Yogācārabhūmi (YoBh) and the Saṃdhinirmocanasūtra (Saṃdhi) to examine the Buddhist usage in a broader context.
Kenneth R. Norman points out that the Pāli term yogakkhema should be interpreted as a tatpuruṣa compound (khema from yoga) when used in relation to nibbāna (skt. nirvāṇa). Norman regards this Buddhist usage as an adaptation of the Vedic term, because the Vedic term yogakṣema should be interpreted as a dvandva compound (yoga and kṣema). Tiziana Pontillo and Chiara Neri modify Norman’s hypothesis, with their research showing that the interpretation of yogakṣema as a tatpuruṣa compound could be found in the Vedic literature and that, moreover, some Vedic texts use the term yogakṣema in relation to śreyas (“good”). According to their research, therefore, the Buddhist change is limited to using the tatpuruṣa compound yogakṣema, which already existed in the Vedic literature, in relation to nirvāṇa.
Examining the YoBh and the Saṃdhi enriches the discussion of the Buddhist usage of yogakṣema. This paper shows that these texts use yogakṣema not only in relation to nirvāṇa but also to describe the close relationship between mind and body. In a passage of the YoBh, the mind indicates the store-consciousness (ālayavijñāna) and the body indicates a kind of embryo (kalalarūpa); these two agents are further described as sharing benefit (anugraha) and damage (upaghāta). This close relationship is expressed as anyonyayogakṣema (“sharing yoga and kṣema”), in which yogakṣema should be understood as a dvandva compound. Xuanzang’s (玄奘) Chinese translation of the YoBh and the Saṃdhi proves that these two meanings of yogakṣema were known and transmitted to Buddhists at least until 7 CE.
Finally, the analysis is expanded by considering the Arthaśāstra, where the close relationship between two agents is expressed by the term tulyayogakṣema (“having the same yogakṣema”). The comparison between the Yogācāra literature and the Arthaśāstra demonstrates that the Yogācāra usage of yogakṣema in the compound anyonyayogakṣema is not unusual. The Yogācāra indeed changed the meaning, but the change was limited to specifying the two agents as mind and body.

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