新羅 中代 王權과 密敎 (the Regal Authority in the Middle Ages of Silla Dynasty and Esoteric Buddhism(密敎))

서지정보

· 발행기관 : 동국대학교 동국역사문화연구소
· 수록지 정보 : 동국사학 / 49호 / 265 ~ 292페이지
· 저자명 : 이세호

초록

7세기 중엽 선덕여왕대부터 국가적으로 중요한 역할을 담당하기 시작한 밀교는 이후 신라 중대에 들어서도 지속적으로 왕권과 관련을 맺으며 발전하였다. 文武王代의 明朗이 『灌頂經』 과 『金光明經』에 바탕을 둔 文豆婁法으로 당나라 군사를 격퇴한 것이 그 예라 할 수 있다.
통일 이후의 밀교승으로는 惠通이 있다. 혜통은 孝昭王代 國師로 임명되었는데, 이는 神文王과 효소왕에게 이상적인 정치를 권고하는 국가 치국책을 제시하였고, 동시에 중앙집권화를 뒷받침할 수 있는 강력한 呪力을 가지고 있었기 때문이라 생각된다.
8세기 중반, 寶川은 오대산 신앙을 체계화하였는데, 이 오대산 신앙은 밀교와 밀접한 관련을 맺고 있다. 보천이 오대산에서 수행할 당시, 신라는 중앙집권화를 추구하였지만 『三國史記』와 『三國遺事』의 기록들은 당시 신라가 불안정하였음을 보여주고 있다. 또, 聖德王代에는 大祚榮이 渤海를 건국하였으며, 일본이 신라를 공격하기도 하였는데, 이러한 외부적인 요인 역시 신라에게 위협이 되었을 것이다. 따라서 보천은 불안정한 신라를 안정시키려고 하였을 것이며, 그 방법으로 현세 이익적이며 護國鎭護의 성격이 강한 밀교 사상을 바탕으로 오대산 신앙을 체계화한 것으로 보인다.
이와 같은 사실들을 바탕으로 밀교는 신라 중대 왕실을 정신적으로 뒷받침하는 중요한 역할을 담당하였음을 알 수 있다.

영어초록

Esoteric Buddhism is estimated to have been introduced into Shilla around the late 6th century. It was during the reign of Queen Seondeok(善德女王) in the middle 7th century that esoteric Buddhism was actively accepted by the Shilla society and began to take important roles in the national level. Queen Seondeok had to deal with the pestering attacks of Goguryeo(高句麗) and Baekje(百濟) and was questioned for her qualification as the king since she was female. After searching for ways to stabilize the kingdom and secure her royal authority, she finally chose esoteric Buddhism. A Buddhist monk during her reign, Ahn Hong(安弘) suggested an idea of building a nine-story pagoda at Hwangryong Buddhist Temple(皇龍寺九層塔) based on Chongmyoinyeonsabangshinjugyeong(塚墓因緣四方神呪經) of Gwanjeonggyeong Book(灌頂經) 6, which explains the sorcery power of a stupa to protect the nation. He also made Shilla the country of Buddhism protected by the Four Devas(四天王) based on the Sacheonwangpum(四天王品) of Geumgwangmyeonggyeong(金光明經).
During the reign of King Munmu(文武王), Myeong Rang(明朗) defeated the troops of Tang Dynasty(唐) with the Munduru Law(文豆婁法), which was based on Gwanjeonggyeong Book 7, Gwanjeongbokmabongindaeshinjugyeong(灌頂伏魔封印大神呪經) and Geumgwangmyeonggyeong(金光明經).
An esoteric Buddhist monk Hye Tong(惠通) after unification is distinguished from the esoteric Buddhist monks before him. He was active after the three kingdoms were unified, when the Buddhist monks were asked to provide policies to better rule the nation rather than the ideas to protect the nation and defeat enemies. He was appointed as the most reverend priest(國師) by King Shinmun(神文王) and Hyoso(孝昭王), who were trying to stabilize the nation after unification, because he proposed ideal politics for their efforts.
In the middle 8th century, Bo Cheon(寶川) systemized the faith of Mt. Odae, being heavily influenced by esoteric Buddhism. When he was meditating and practicing in the mountain, Shilla was desperately trying to centralize the power. But the records of Samguksagi(三國史記) and Samgukyusa all indicate that it was actually unstable. During the reign of King Seongdeok(聖德王), Dae Jo-yeong(大祚榮) founded Balhae(渤海) and Japan(日本) invaded Shilla. Those events happening outside the borders must have been threats to Shilla. Thus Bo Cheon tried to stabilize unstable Shilla and systemized the faith of Mt. Odae based on the thoughts of esoteric Buddhism strongly characterized by the tendency to protect the nation and defeat enemies.
Those facts indicate that esoteric Buddhism was in constant use by Shilla as a means of strengthening the royal authority and stabilizing the nation.

참고자료

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