붓다의 열 가지 호칭의 기원과 전개 (The Origin and Development of the Ten Appellations of the Buddha)

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초록

동아시아 불교 전통에서는 붓다의 다양한 호칭들을 열 가지로 정리하여 전승하는 경향이 있다. 비록 이러한 호칭들이 여래십호란 이름하에 열 가지로 우리들에게 알려져 있지만, 사실상 이들은 모두 열한가지의 호칭들로 구성되어 있다. 일반적으로 학자들은 이러한 혼돈의 책임을 중국 또는 중앙아시아 출신의 초기불경 번역가들의 책임으로 돌리고 있다. 본 논문은 여래십호에 해당되는 빨리본 초기율장과 경장들에 대한 검토를 통해서 붓다의 호칭들이 열한가지로 알려지게 된 배경과 그 문법적 용례적 배경을 살펴보고, 꾸마라지와(Kumarajva)에 의해 제시된 산스끄릿어 또는 쁘라끄릿어의 음사어와 이에 대한 설명들을 검토하여, 이러한 혼돈이 중국 또는 중앙아시아의 역경가들에 있는 것이 아니라 이들에게 주어진 산스끄릿어 또는 쁘라끄릿어의 원본자체에 있었음을 보여주려고 한다.

영어초록

Within the East Asian Buddhist tradition, there has been a tendency to calculate the appellations of the Buddha as a group of ten. Although it has been known to us under the title of the ten appellations of the Tathāgata(如來十號), it indeed consists of eleven different names. Usually the responsibility for this confusion goes to the Chinese or Central Asian translators of the early Buddhist texts.
In fact, the Southern Buddhist equivalent of the Northern Buddhist ten appellations of the Tathāgata are two kinds: starting either from Bhagavant or Tathāgata. The following is the standard passage seen in the various Pali texts.
iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
The problem for this passage is clear: the word bhagavā, meaning the blessed one, is appeared twice at the very start and the end. There has been wide variety of translations offered among the early English translators working for the Pali Text Society, such as T.W. Rhys Davids and C. Rhys Davids, without considering the East Asian Buddhist concept of the ten appellations of the Tathāgata. Currently, scholars tend to agree that the first bhagavā could be an honorific title qualifying so, the person pronoun. One of the other possibilities could be taking the first bhagavā as a vocative to show reporter’s respect to the one who hear the appellations of the Buddha.
The following is the translation given by K.R. Norman in his excellent translation of the Suttanipāta:

That Blessed One is an arahat, a fully enlightened one, endowed with knowledge and (right) conduct, a Well-farer, knowing the worlds, unsurpassed, controller of those men who have to be tamed, teacher of devas and men, Buddha, Blessed One Although it can make them a group of ten, it cannot explain the changes seen in the Chinese translation of the standard passage in the Dharmaguptaka Vinaya. Here in the Chinese version, the first Bhagavant is substituted for Tathāgata. TD22 p. 797: 如來至真等正覺明行足為善逝世間解無上士調御丈夫天人師佛世尊.
From the close look of the Pali canon, we can see a different passage for the appellations of the Buddha. Unlike the standard passage which is in the context of reporting the reputations of the Buddha to others, it is in the context of introducing himself by the Buddha. The following is the typical passage seen in the Pali canon. MN I p. 179, 344, 412, 521, SN III 85, IV 320, AN I 168, II 33.
idha Tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidūanuttaro purisadammasārathi satthā devamanussānṃ buddho Bhagavā.
We could safely translate this passage as “Tathāgata, arahant … the Blessed one (Bhagavant) is born in the world” which makes them altogether eleven titles.
In my opinion, there were two different versions of the titles of the Buddha in the early canon: one with Bhagavā in the context of reporting them to others and the other with Tathāgato in the context of introducing himself by the Buddha. Since the abhidharma traditions are busy at defining and categorizing Buddhist technical terms literally, such contextual differences within the sūtra tradition could easily be ignored and disappeared. As seen in the Kumarajīva’s translation of the Mahāprajñāpāramitāśāstra, the eleven titles including Tathāgata are interpreted separately. Due to the wide spread of this literal approach, the latter version starting from Tathāgata could become the standard passage among Northern Buddhist tradition.
The early translators in China seem to work with this new version. From the Kumarajīva’s effort to show the original sound of the Sanskrit or Prakrit passages in Chinese characters, we can reconstruct the possible original passage in the Sanskrit form: Lamotte(1944) p. 115.
tathāgato ’rhaṃ samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavāṃ.
When the number ten become very important within the Tientai tradition, people started to make these eleven titles to a group of ten in the four different ways: taking Buddho and bhagavāṃ as an one title translating ‘the awakened blessed one’; excluding the last bhagavāṃ; taking lokavid and anuttaraḥ as an one title meaning ‘the uppermost knower of the world’, and taking anuttaraḥ and puruṣadmyasārathiḥ as an one title interpreting ‘the uppermost controller of those men who have to be tamed’.

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