중국의 ≪四十二章经≫에 나타난 불교 호칭어 분석 — 붓다와 불교 신도 호칭어를 중심으로 (An Analysis of Buddhism Reference Terms that Appear in China’s The Sutra of Forty Two Chapters ― Focusing on Words of the Buddha and Buddhists)

서지정보

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· 저자명 : 이명아, 한용수

초록

This paper analyzes examples of Buddhism reference terms that appear in China’s The Sutra of Forty-Two Chapters and reveals several facts. There are several points of contention concerning the book and its authenticity, but in Chinese academic circles it is regularly viewed as the first Indian Buddhist scriptures to be translated into Chinese. The Buddhism reference terms that appear in it include “Fo(佛),” “Shizun(世尊),” “Shamen(沙门),” “Biqiu (比丘),” “Xutuohuan(须陀洹),” “Situohan(斯陀含),” “Anahan(阿那含),” “Aluohan(阿罗汉),” “Pizhifo (辟支佛),” and “Jiashefo(迦叶佛).” Among several terms that have been translated from Sanskrit into Chinese, these are significant because they are the first Buddhism reference terms to appear in China’s Buddhist scriptures.
The pragmatic characteristics of the words of Buddha and Buddhists in China’s The Sutra of Forty-Two Chapters are mostly employed as terms of reference. Especially “Shizun(世尊)” is primarily used as a term to address in the Diamon Sutra, whereas it is used as a term of reference in The Sutra of Forty-Two Chapters, demonstrating differences of usage based on Buddhist scripture.
Furthermore, the structure of Buddhism Reference Terms in China’s The Sutra of Forty-Two Chapters has comparatively more use of simple than compound words. Moreover, the simple term “Fo(佛)” refers to Buddha, while the compound terms “Pizhifo (辟支佛),” and “Jiashefo(迦叶佛),” incorporating “‘Fo(佛),” refer to Buddhist saints. “Fo (佛)” thus demonstrates a tendency for objects referred to in The Sutra of Forty-Two Chapters to appear differently according to the composition of the word.

영어초록

This paper analyzes examples of Buddhism reference terms that appear in China’s The Sutra of Forty-Two Chapters and reveals several facts. There are several points of contention concerning the book and its authenticity, but in Chinese academic circles it is regularly viewed as the first Indian Buddhist scriptures to be translated into Chinese. The Buddhism reference terms that appear in it include “Fo(佛),” “Shizun(世尊),” “Shamen(沙门),” “Biqiu (比丘),” “Xutuohuan(须陀洹),” “Situohan(斯陀含),” “Anahan(阿那含),” “Aluohan(阿罗汉),” “Pizhifo (辟支佛),” and “Jiashefo(迦叶佛).” Among several terms that have been translated from Sanskrit into Chinese, these are significant because they are the first Buddhism reference terms to appear in China’s Buddhist scriptures.
The pragmatic characteristics of the words of Buddha and Buddhists in China’s The Sutra of Forty-Two Chapters are mostly employed as terms of reference. Especially “Shizun(世尊)” is primarily used as a term to address in the Diamon Sutra, whereas it is used as a term of reference in The Sutra of Forty-Two Chapters, demonstrating differences of usage based on Buddhist scripture.
Furthermore, the structure of Buddhism Reference Terms in China’s The Sutra of Forty-Two Chapters has comparatively more use of simple than compound words. Moreover, the simple term “Fo(佛)” refers to Buddha, while the compound terms “Pizhifo (辟支佛),” and “Jiashefo(迦叶佛),” incorporating “‘Fo(佛),” refer to Buddhist saints. “Fo (佛)” thus demonstrates a tendency for objects referred to in The Sutra of Forty-Two Chapters to appear differently according to the composition of the word.

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