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Avadāna(阿波陀那)에 대한 고찰=A Study on the Avadāna |
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| Author |
朴淸煥 (著)=Park, Cheong-hwan (au.)
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| Source |
한국불교학=韓國佛教學
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| Volume | v.46 n.0 |
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| Date | 2006.11 |
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| Pages | 143 - 174 |
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| Publisher | 한국불교학회 |
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| Publisher Url |
http://ikabs.org/
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| Location | Korea [韓國] |
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| Content type | 期刊論文=Journal Article |
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| Language | 韓文=Korean |
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| Note | 저자정보: 동국대 강사 |
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| Keyword | 아바다나=avadāna; 아빠다나=apadāna; 근본설일체유부비나야; 業=karma; 내러티브=narrative; Mūlasarvāstivādavinaya |
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| Abstract | Avādana는 음역하면 ‘阿波陀那’가 되고, 의역하면 ‘譬喩’가 된다. 산스끄리뜨어로 남겨진 불교경전에는 아바다나(avadāna)라는 타이틀을 달고있는 것들이 남아 있다. 예를 들면 우리에게 익숙한 아바다나 샤따까(Avadāna-śataka: 撰集百緣經) 나 아쇼까아바다나(Aśokāvadāna: 阿育王經) 이 있다. 이외에도 각종 경전 내에는 avadāna라고 끝나는 제목의 이야기들이 많은데, 근본설일체유부비나야 는 아바다나들의 풍부한 모음집으로 유명하다.
그러나 위의 두 경전의 경우에서 아바다나가 經으로 번역되는 것을 보듯이 한역은 원어 ‘avadāna’를 정확하게 통일된 용어나 개념 없이 사용하고 있다. 본고에서는 먼저 아바다나의 초기 개념에 대해 살펴보고, 비교적 후대에 만들어진 근본설일체유부비나야 의 아바다나들을 통해서 그것이 후기에 들어서는 어떻게 변화되었는지를 살펴보면서 아바다나에 대한 이해를 높이고자 한다. 특히 근본설일체유부가 ‘業’의 관점에서 아바다나를 어떻게 바라보고 이해하는 지에 대한 연구는 당시 일반 불자들의 사유와 감성에 부합하려는 노력이 아바다나로 대표되는 불교 내러티브들에 끼친 영향을 잘 보여준다.
There is no consensus of opinion among scholars regarding the exact definition of the term avadāna nor is there any agreement concerning its etymology. Considering that the Sanskrit term avadāna has usually been translated as ‘glorious, noble or heroic deed’, Mellick presumes that this follows a derivation of the term from the Sanskrit verbal root ava√dai, ‘to purify, cleanse’ and thence from the adjectival form avadāta, ‘pure, excellent’.
Regarding the relation between the apadāna and the avadāna, etymologically regardless of the problematical approach, Childers’ definition of the Pāli-English Dictionary that the Pāli apadāna could be identified with the Sanskrit avadāna, was widely accepted.
Through his etymological research on both terms, apadāna and avadāna, Tatelman concludes that avadāna denotes a karmically significant deed-good or evil-and, eventually, “one’s ‘harvest’”, an account or narrative of such deeds; a biography which depicts the workings of karma in the life of an individual or individuals.
As a genre, the avadāna does not belong to the ninefold (nava- ṅga-sāsana) division of Buddhist doctrine adopted in the Pāli canon and the Mahāsāṃghika Vinaya but is included in the twelvefold (dvādaśāṅga-dharmapravacana) division originating among the Sarvāstivādins and adopted in the Sanskrit sources of other sects. However the avadānas were given additional importance by the (Mūla)sarvāstivādins, who systematically collected them and recognised them as a separate genre.
According to the Abhidharmasamuccaya, a work belonging to the Yogcra school, avadāna, itivṛttaka and jātaka have the same character as the nidāna class that teaches discipline in connection with some instructive tale, and all four belong to the Vinayapiṭaka. As this indicates, though they were different at an early stage, as time went by they became similar and overlapped with each other.
With regard to the jātaka and avadāna, though a tripartite narrative structure-a ‘story of the present’ (pratyutpannavastu), a ‘story of the past’ (atītavastu), and a ‘juncture’ (samavadhāna)-is common to most jātakas and avadānas, an avadāna’s main story is in the present.
As a moral parable, the nidāna shares similar characteristics with the avadāna. Since the nidāna was about the origin of the precepts and concerns the moral value of ‘preventing the violation of precepts’, there was a continual need to make new nidānas. In this sense, it was inevitable that the nidānas were revised and enlarged. However they often lack historical value because they are quoted for literary effect.
It is important to understand the relation between literary and religious meaning and historical truth. The names of places and kings were not important any more and the nidānas were considered just as episodes. As the tradition of story-telling becomes more vivid, the difference between the nidāna and the avadāna as a separate story becomes less distinct. During the insertion of karmic doctrine and the revision of episodes, the nidānas were accepted as stories rather than facts, which is why later Vinaya texts contain many moral stories. Another notable point is that the development of the nidāna and avadāna coincided with the enlargement of the Buddha’s biography.
So who composed the avadānas? Since Buddhist texts in India were initially preserved only orally and in the minds of monks |
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| Table of contents | Ⅰ. 시작하는 말 145
Ⅱ. 阿波陀那의 정의 146
Ⅲ. 아바다나와 다른 分敎(Aṅga)들 사이의 관계 150
Ⅳ. 아바다나의 확장 158
Ⅴ. 마치는 말 165
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| ISSN | 12250945 (P) |
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| Hits | 263 |
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| Created date | 2021.12.07 |
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| Modified date | 2021.12.07 |
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