고려-거란 밀교 교류의 양상과 특징― 『梵書摠持集』을 중심으로 ― (Patterns and Characteristics of Exchanges in Esoteric Buddhism between Goryeo and Khitan)

서지정보

· 발행기관 : 이화여자대학교 이화사학연구소
· 수록지 정보 : 이화사학연구 / 62호 / 75 ~ 111페이지
· 저자명 : 김수연

초록

Goryeo had exchanges with Khitan across various areas including politics, economy, society, and culture. There were also abundant exchanges between them in Buddhist ideas and culture. This study set out to put away the influences of Liao in order on Goryeo's Esoteric Buddhism and Dharani Faith and thus investigate the nature of Goryeo's Esoteric Buddhism.
The biggest influence of Khitan on Goryeo's Buddhist community came from the acceptance of Khitan's complete collection of Buddhist sutras. The impacts of Liao Buddhism were also found in Uicheon[義天]'s Gyojang-chongrok[敎藏總錄], whose order of content reflects the perceptions of scriptures in Goryeo's Buddhist community represented by Uicheon. The location of the parts about Mahavairocana Tantra[大日經] in his book indicates that he considered it as one of the fundamental scriptures of Buddhist ideas. It seems that he was influenced by Khitan Buddhism that argued that Exoteric Buddhism and Esoteric Buddhism had something in common.
Beomseo-chongji-jip[梵書摠持集] published during Goryeo is one of the artifacts representing Goryeo's Dharani Faith. It is a collection of Dharani of hundreds of kinds, and there are seven versions of the collection or more today. In Beomseo-chongji-jip published in the fifth year of King Gojong[高宗]'s reign, the preface cites from works of Khitan's Buddhist monks such as Yanmi-chao[演密鈔] and Chengfo-xinyao-ji[成佛心要集]. Furthermore, it contains Dharani translated by Cixian[慈賢], a Khitan Buddhist monk in the 11th century. These findings confirm Goryeo's direct exchanges with Khitan in Dharani Faith. In addition, Beomseo-chongji-jip published in the fifth year of King Gojong's reign includes Dharanis reflecting the Buddhist prayer procedure in “Cundi Dharani” of Chengfo-xinyao-ji. This Buddhist prayer procedure is still used in Cheonsu-gyeong[千手經]. There is the context of transmission from Chengfo-xinyao-ji through Beomseo-chongji-jip to current Cheonsu-gyeong.
Dharanis about the seven Buddhas of the past, which were a huge vogue in Liao but left no traces of faith in Goryeo, were not found in any versions of Beomseo-chongji-jip. There was no trace of “Pajiok-jineon(om karadeya sbaha),” which became a vogue at the end of Goryeo. This materials offers clues to estimate when this Dharani was introduced. The Dharani of the Eight Bodhisattvas was not found in the versions of Beomseo-chongji-jip published in the 12th century, but the version published in the fifth year of King Gojong's reign contains it. These findings suggest that interest in the Eight Bodhisattvas was aroused from the late 12th century to the early 13th century that was between the two versions. These cases indicate that Goryeo accepted the Esoteric Buddhism and Dharani Faith trends of Khitan's Buddhist community selectively.

영어초록

Goryeo had exchanges with Khitan across various areas including politics, economy, society, and culture. There were also abundant exchanges between them in Buddhist ideas and culture. This study set out to put away the influences of Liao in order on Goryeo's Esoteric Buddhism and Dharani Faith and thus investigate the nature of Goryeo's Esoteric Buddhism.
The biggest influence of Khitan on Goryeo's Buddhist community came from the acceptance of Khitan's complete collection of Buddhist sutras. The impacts of Liao Buddhism were also found in Uicheon[義天]'s Gyojang-chongrok[敎藏總錄], whose order of content reflects the perceptions of scriptures in Goryeo's Buddhist community represented by Uicheon. The location of the parts about Mahavairocana Tantra[大日經] in his book indicates that he considered it as one of the fundamental scriptures of Buddhist ideas. It seems that he was influenced by Khitan Buddhism that argued that Exoteric Buddhism and Esoteric Buddhism had something in common.
Beomseo-chongji-jip[梵書摠持集] published during Goryeo is one of the artifacts representing Goryeo's Dharani Faith. It is a collection of Dharani of hundreds of kinds, and there are seven versions of the collection or more today. In Beomseo-chongji-jip published in the fifth year of King Gojong[高宗]'s reign, the preface cites from works of Khitan's Buddhist monks such as Yanmi-chao[演密鈔] and Chengfo-xinyao-ji[成佛心要集]. Furthermore, it contains Dharani translated by Cixian[慈賢], a Khitan Buddhist monk in the 11th century. These findings confirm Goryeo's direct exchanges with Khitan in Dharani Faith. In addition, Beomseo-chongji-jip published in the fifth year of King Gojong's reign includes Dharanis reflecting the Buddhist prayer procedure in “Cundi Dharani” of Chengfo-xinyao-ji. This Buddhist prayer procedure is still used in Cheonsu-gyeong[千手經]. There is the context of transmission from Chengfo-xinyao-ji through Beomseo-chongji-jip to current Cheonsu-gyeong.
Dharanis about the seven Buddhas of the past, which were a huge vogue in Liao but left no traces of faith in Goryeo, were not found in any versions of Beomseo-chongji-jip. There was no trace of “Pajiok-jineon(om karadeya sbaha),” which became a vogue at the end of Goryeo. This materials offers clues to estimate when this Dharani was introduced. The Dharani of the Eight Bodhisattvas was not found in the versions of Beomseo-chongji-jip published in the 12th century, but the version published in the fifth year of King Gojong's reign contains it. These findings suggest that interest in the Eight Bodhisattvas was aroused from the late 12th century to the early 13th century that was between the two versions. These cases indicate that Goryeo accepted the Esoteric Buddhism and Dharani Faith trends of Khitan's Buddhist community selectively.

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