慧昭의 入唐求法과 道義와의 同行巡歷考 -『宋高僧傳』 「唐州 神鑒傳」과 관련하여- (Hyeso’s Pilgrimage to China in Search of the Dharma and His Journey with Doui -Focused on the Related Record of Shenjian of Tangzhou in Sungkaosengchuan-)

서지정보

· 발행기관 : 한국불교학회
· 수록지 정보 : 한국불교학 / 59호 / 5 ~ 46페이지
· 저자명 : 조영록

초록

慧昭는 중국 南宗禪의 초기 傳來者이다. 碑文에 나타난 그의 求法過程을요약해 보면, 804년 入唐하여 河南省 滄州 神鑑大師에게 法을 받은 6년 뒤嵩山 少林寺에서 受戒했으며, 다시 滄州로 돌아와 修行했다. 그 뒤 西南에서故國의 승려 道義를 만나 四方 먼 곳으로 同行 巡歷하고, 821년 도의가 귀국하자 終南山 等地에서 9년간 修行한 후 귀국했다.
그런데 神鑑의 法系가 不分明하며, 居住地 滄州 또한 다른 文獻에서 확인하기 어렵다. 또한 혜소가 20년 먼저 入唐한 道義와 ‘邂逅했다는 西南地方이 나 四方으로 巡歷하였다’는 地域의 範圍도 짐작하기 어렵다.
高麗 李夢游가 쓴 兢讓의 비문에서 처음으로 神鑑의 法系를 洪州宗이라고한 이래 慧昭碑文의 譯註에서 이 견해를 따랐으며, 근년의 연구에서는 『宋高僧傳』의 唐州(河北省) 神鑑(?-844)을 碑文의 滄州 神鑑과 동일시하는 경향이있다. 당주와 창주는 서로 먼 거리이기 때문에 양자를 동일시하는 데는 그에相應하는 설명이 隨伴되어야 할 것이지만 그렇지 못하다.
筆者는 신감의 중심 居住處가 오히려 唐州라고 생각한다. 왜냐하면 그는일찍이 馬祖를 拜謁한 적이 있으며, 일찍이 梵唄에 耽溺하는 등 慧昭碑文의내용과 합치되는 점이 많다. 그러나 그의 활동무대가 長江中流인데 대하여혜소의 활동무대는 華北일대라고 하는 비문의 내용과 相馳된다. 장강중류지역은 慧昭와 道義가 同行 巡禮한 지역과 일치된다는 사실 역시 唐州가 신감의 居住處일 가능성을 높여 준다. 최치원이 비문을 찬술할 때 아마도 당주를창주로 誤記한 것 같다. 도의와 혜소는 西南의 四川지역에서 邂逅했을 것으로 추측된다. 사천은新羅 無相大師의 거주처였으며, 814년 스승 西堂이 入寂한 뒤 도의의 遠地巡禮가 시작된 것으로 보이기 때문이다. 6, 7년간 同行 巡禮하는 동안 혜소는 도의의 지도로 南宗禪의 宗旨를 깊이 깨달았을 것이다. 스승 神鑑은 道僧으로 평가되는 인물인데 대하여 도의는 홍주종의 嫡統을 계승한 高僧이었다.

영어초록

Hyeso (慧昭) introduced the southern Zen school of Buddhism (南宗禪) early on in the history of the Korean Peninsula. According to his epitaph, he entered China in 804 AD and studied under Shenjian (神鑒) in Henansheng Cangnzhou (河南省 滄州). He received upasampada (具足戒) in Shaolinsi Temple in Songshan (嵩山 少林寺)six years later and then came back to Cangnzhou to practice. He met another monk from his homeland, Doui (道義) in the southwestern area of China and accompanied him to search for the Dharma. After Doui returned to Silla in 821 AD, Hyeso spend nine more years in Zhongnanshan (終南山) and other places in order to practice Buddhism before returning to his own country.
However, it is not clear which Buddhist sect Shenjian belonged to and in which area he actually dwelled. According to Hyeso’s epitaph, Shenjian lived in Cangnzhou but, beside the epitaph, there is no other record that confirms this information. The epitaph also states that Hyeso met Doui in the southwestern area of China and both searched all around for the Dharma, but the records fail to mention which areas they actually went to.
In the epitaph of Kyeongyang (競讓), the author Lee Mong-yu (李夢游) of Koryeo mentioned that Shenjian belonged to the Hongju Sect. This information was referred to in the translation of Hyeso’s epitaph, and existing research consistently identifies Shenjian of Tangzhou, whose name is found in Sungkaosengchuan, as Shenjian of Cangnzhou. However, since Tangzhou and Cangnzhou are far apart from each other, it is essential to provide a proper account for the identification of this historical figure.
I assume that Shenjian mainly dwelled in Tangzhou. He once visited Maju (馬祖) and devoted himself to Buddhist Chants called Beompae (梵唄) when he was young. These facts coincide with records from the epitaph of Hyeso. But the fact that Shenjian was active mostly in of the middle of the Chang River (長江中流) area is in discord with the note in Hyeso’s epitaph which says that Hyeso was mainly active in the Huabei (華北) area. The middle of the Chang River area was where Hyeso and Doui went to seek for the Dharma and this can constitute evidence to support the assumption about Shenjian’s habitation. Tangzhou must have been miswritten as Cangnzhou in the epitaph of Hyeso by the author Choi Chi-won (崔致遠).
Hyeso and Doui must have met each other in Xichuansheng (四川省) in the southwestern area of China. Xichuansheng was where Master Musang (無相大師) from Silla dwelled and could have been where Doui started his long pilgrimage after his mentor Xitang (西堂) passed away in 814 AD.
During the six or seven years of pilgrimage with Doui, Hyeso must have deeply realized the doctrinal truth of the southern Zen school of Buddhism under the guidance of Doui. Doui was a Buddhist dignitary who was an authentic successor to the lineage of the Hongju Sect while his mentor Shenjian is identified as a Buddhist priest who has attained spiritual enlightenment.

참고자료

· 없음