무량수경 제22원의 번역 문제 - 범본 및 한역의 대조를 중심으로=Some Problems on the Translation of the 22nd Vow in the Longer Sukhāvatīvyūha Sutra: Focused on the Comparison between Sanskrit Version and Chinese Version
무량수경; 무량수여래회; 범본=Sanskrit Version; 사십팔원=Forty-eight Vows; 제22원=22nd Vow; Longer Sukhāvatīvyūha Sutra; Chapter of the Amitāyus in the Ratnakūṭa
摘要
이 글은 강승개 역 『무량수경』의 제22원에 대한 6종의 우리말 번역들이 범하고 있는 오역의 원인을 밝히고 올바르게 수정함을 목적으로 삼는다. 이를 위해서 3종의 일본어 역본과 1종의 영어 번역도 참조하였으나, 결정적인 판단근거는 『무량수경』과 함께 ‘후기 『무량수경』’으로 불리고 있는 『여래회』와 범본을 대조･검토함으로써 얻을 수 있었다. 첫째, ‘除其本願’이라는 말에 등장하는 ‘除’라는 말은 ‘德’까지 적용되는 것임을 논증한다. 둘째, 『무량수경』의 제22원을 범본과 대조해 볼 때, ‘自在所化, 爲衆生故’라는 말이 보충되어 있음을 알 수 있었다. 특히 ‘自在所化’가 담당하는 역할이 이후 각론적으로 설명되는 일곱 가지 보살행을 총괄적으로 표현함으로써 ‘본원’이라는 주어에 대한 술어 역할을 하고 있음을 밝힌다. 셋째, ‘使立無上正眞之道’에서 ‘無上正眞之道’는 ‘立’의 목적어가 아니라, ‘使’ 뒤에 생략된 주어 ‘恒沙無量衆生’이 머무는 장소가 된다. 즉 처소격 조사 ‘-에’를 붙여야 함을 알 수 있었다. 마지막으로 종래 ‘超出常倫諸地之行, 現前修習普賢之德’이라 읽어온 것은 잘못이며, ‘超出常倫하여 諸地之行이 現前하며 修習普賢之德함을’로 읽어야 함을 밝혔다. ‘超出常倫’ 자체가 부사이고, ‘諸地之行’은 ‘現前’의 주어이기 때문이다. 이러한 과정을 통하여 제22원 자체에 대한 보다 깊은 이해를 얻을 수 있었다.
The Amitabha’s 22nd Vow in the Longer Sukhāvatīvyūha Sutra is very difficult to translate, because it is the longest vow of the Forty-eight Vows. The article of exception interpolated and divided the 22nd vow into two parts. I think that point made many Korean translators mistake in their transalations. I aim to investigate the causes of mistranslation in the 6 Korean translation by Ven. Beopjung(法頂), Ven. Chunghwa(淸華), Ven. Bokwang(普光), Myungsook Han(韓明淑), Ho Sung Kim(金浩星), and Ven. Taewon(太元), and after that I propose its right translation too. This process will make us the more deep understanding on the 22nd vow. For these aim, I looked into 3 Japanese translations and 1 English translation. But the method of the comparison between Sanskrit and the Chapter of the Amitāyus in the Ratnakūṭa was the crucial for my research. As result, I found out 4 points as below. Firstly, the word of ‘except’ in ‘except for those who, in accordance with their own special vows’ affects until the word of ‘virtue of Samantabhadra’. The translations in which ‘except’ affects until the word of ‘the unexcelled, right, true way’ were mistranslation. Secondly, I found out that there have been supplemented the prase of ‘freely to guide others to enlightenment, don the armor of universal vows for the sake of sentient beings’, even though it have not been in the Sanskrit Version. The former translations on this phrase are all different. I think that the phrase ‘freely to guide others to enlightenment’ contains 7 actions and takes a role as the predicative use for the subject of ‘their own special vow’. Thirdly, there have been cases in which many translators considered ‘the unexcelled, right, true way’ of ‘bring them to abide firmly in the unexcelled, right, true way’ as accusative. But comparing the praise with Sanskrit version and the Chapter of the Amitāyus, I found out that there were an omission of subject of the verb ‘abide’ after the word of ‘bring’. The omitted subject is spoken as ‘sentient beings countless as the sands of the Ganges’ in the proceeding phrase. So the phrase of ‘the unexcelled, right, true way’ should have ‘in’ as a locative case. Lastly, comparing with Sanskrit version and the Chapter of the Amitāyus, I found out that the word have to been translated ‘surpassly’ as adverb, ‘the practices of all the bodhisattva stages’ as subject, and ‘come true’ as verb.
目次
I 머리말. 92 II ‘除’의 적용범위. 93 III ‘自在所化 爲衆生故’의 보충 이유. 102 IV ‘無上正眞之道’의 격조사와 ‘立’의 주어.107 V ‘超出’의 품사와 ‘諸地之行’의 문장성분. 113 VI 맺음말. 118
