Mahāyāna(大乘)인가? Mahājñāna(大智)인가? (1) -『십지경』 제2지에 보이는 두 용어의 혼동(混同)에 관하여- = Either Mahāyāna or Mahājñāna?(1) A Study on the confusion of the two terms in the second stage of the Daśabhūmikasūtra

다국어 초록 (Multilingual Abstract)

This paper deals with the confusion of mahāyāna and mahājñāna between a sentence in prose and its summary in verse in the second stage (vimalā bhūmi) of the daśabhūmikasūtra. For this, I adopted a philological method collating the Sanskrit version including ten manuscripts with Tibetan and Chinese translations available to me.
In the first chapter, I introduced Karashima's creative and intriguing idea about the Mahāyāna, that the term would have originated from the incorrect interpretation of the Prakrit term mahājāna/˚jāṇa (great wisdom) into mahāyāna (great vehicle) in Sanskrit. So, I tried to figure out if we would be able to apply his idea to the daśabhūmikasūtra, an early Mahāyāna scripture.
In the second chapter, I consulted all available materials of the sentence where we can find two occurrences of the term mahāyāna in Sanskrit version: one is synonymous with niḥsaraṇa (emergence), the other has anuttara (unsurpassed) as its modifier. I found that, even though there is no confusion between mahāyāna and mahājñāna, we can divide all the materials into two groups, i.e., with and without the term mahāyāna.
In the third chapter, dealing with a verse summarizing the sentence, I found that its metrical problems can be solved if appropriate Prakrit/Hybrid Sanskrit forms can replace the problematic syllables: o instead of ava, pa instead of pra, and possibly j instead of jñ. This solution indicates the verse itself must have been composed in Prakrit or at least in Hybrid Sanskrit that has much influence of the Prakrit language.
Among the late Sanskrit manuscripts, two manuscripts read buddhajāna where buddhajñāna/buddhayāna confusion arises in the Sanskrit editions, but all Tibetan and Chinese translations interpret it into “Buddha(s)’ wisdom.” I have also shown that vimalajñāni tathāgatānāṃ in verse, which corresponds to anuttare mahāyāne of the sentence in prose, would have been vipulajāni tathāgatānāṃ (vast or great wisdom of Tathāgatas) originally.
In the fourth chapter, consulting the variant readings, I have presented my hypothesis as to how the “wisdom of the Buddha(s) and Tathāgatas” in verse has changed to the “Great Vehicle” in the prose. I have also suggested that the mahā of the mahājñāna and mahāyāna would have been understood not only as “great” but also “the great,” which means the two terms would indicate “the wisdom of the great (=Buddha(s)/Tathāgata(s))” and “the path to the great.”

국문 초록 (Abstract)

이 논문은 『십지경』 제2지의 산문과 이를 요약한 게송 사이에 보이는 ‘mahāyāna’(大乘)와 ‘mahājñāna’(大智)의 혼동을 다루었다. 이를 위해 산스크리트 사본과 편집본, 티벳역, 한역을 비교하는 문헌학적 방법론을 채택하였다.
Ⅰ장에서는 가라시마 세이시의 『법화경』을 중심으로 ‘대승’이라는 용어를 다룬 선행연구를 소개하였다. 그는 ‘대승’의 기원을 프라크리트 ‘mahājāna/˚jāṇa’(위대한 지혜)에 대한 잘못된 이해로 보는 독창적인 견해를 피력한다. 나머지 장에서는 이러한 연구 결과가 『십지경』에도 적용할 수 있는지를 살펴보았다.
Ⅱ장에서는 ‘mahāyāna’라는 용어가 ‘niḥsaraṇa’와 동의어로 사용되고 ‘anuttara’의 수식어를 가지고 있는 문장을 대상으로, 이 용어가 나타나거나 그렇지 않은 것으로 자료들을 나눌 수 있다는 것을 밝혔다.
Ⅲ장에서는 이 산문을 요약한 게송을 다루었다. 먼저 운율을 통해 이 게송이 본래 프라크리트 혹은 그 영향이 많이 남아있는 혼성범어로 전승되었다고 확정하였다. 편집본들 사이에는 ‘jñāna’와 ‘yāna’의 혼동이 일어나는데, 이에 대해 두 종류의 사본이 ‘jāna’라고 읽고 있음을 확인하였다. 그리고 산문의 ‘무상의 대승’(anuttare mahāyāne)에 해당하는 게송이 본래 ‘여래들의 광대한 지혜에’(vimalajāni tathāgatānāṃ)임을 보여주었다.
Ⅳ장에서는 자료들의 다양한 읽기를 참조하여, 게송의 ‘붓다의 지혜’와 ‘여래들의 광대한 지혜’가 어떻게 산문에서 ‘커다란 탈 것’으로 바뀌어갔는지 그 과정에 대해 추론하였다.
Ⅴ장에서는 후속연구를 제안함과 동시에, ‘mahājñāna’와 ‘mahāyāna’를 ‘위대한 지혜’와 ‘커다란 탈 것’이외에도 ‘위대한 자(들)의 지혜’와 ‘위대한 자로 향하는 길/수행도’로 해석할 수 있는 가능성을 언급하였다.

참고문헌 (Reference)

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