「찟따 상윳따(Citta Saṃyutta)」에 나타난 찟따 장자의 설법 연구 Ⅱ: 외도 출가자를 향한 재가불자의 설법

초록

This paper examines the discourses of Citta the householder (Citta gahapati) to non-Buddhist ascetics, as depicted in the Citta Saṃyutta. Acknowledging Citta as the foremost layman in imparting the teachings, the Buddha identified him as a standard and a measure for male lay disciples in the Nikāyas. According to Nigaṇṭhanāṭaputta sutta and Acelakassapa sutta in the Citta Saṃyutta, Citta applied his exceptional spiritual attainments and doctrinal insights to confront non-Buddhist ascetics, explaining Buddhist doctrines to either refute or convert them. These narratives served two primary purposes. First, they indirectly highlight the superiority of Buddhist doctrine and practice by contrasting the spiritual achievements of a lay Buddhist with those of ordained non-Buddhist ascetics. Second, they emphasize the significant role of lay disciples by presenting Citta as an exemplar of a skilled lay practitioner in the Buddhist community. This paper analyzes and compares these two suttas with their Chinese counterparts in the Saṃyukta Āgama to identify subtle differences in their portrayal and significance. The Chinese versions often depict the opponents more negatively, revealing shifts in perspectives during the transmission process. By analyzing the debates between Citta and the non-Buddhist ascetics, we can explore the epistemological differences between Buddhism and other Indian religions, particularly in discussions of samādhi free from vitakka and vicāra, faith and knowledge. These differences serve as logical grounds for asserting the superiority of Buddhism. Key Buddhist doctrines presented in Citta's discourses include the formula of the four jhānas and the Ten Legitimate Questions (dasa sahadhammikā pañhā). The former indicates Citta's advanced meditative attainments, whereas the latter represents a specialized teaching method designed for non-Buddhists. Citta's skillful use of these doctrines reflects his profound understanding of Buddhist doctrines and his exceptional teaching abilities. In conclusion, the case of Citta demonstrates that lay Buddhists, equipped with deep doctrinal knowledge and high meditative attainments, could actively engage in converting non-Buddhists in the depiction of the early Buddhist texts. Building on previous research on Citta's discourses, this study offers novel insights into the role and status of lay people in the early Buddhist texts and underscores the need for renewed attention to their importance.

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