敦煌文獻의 漢文佛敎經典 構成類型 考察 (A Survey of the Type of Framework about Buddhist Chinese Manuscripts from Dunhuang)

서지정보

· 발행기관 : 한국불교학회
· 수록지 정보 : 한국불교학 / 54호 / 215 ~ 270페이지
· 저자명 : 박상수

초록

數萬件에 이르는 敦煌文獻의 佛敎經典과 高麗大藏經을 대조하면서, 筆者
는 적지 않게 당황한 일들이 있었다. 동일한 불교의 경전들임에도 불구하
고, 돈황문헌에 남아 있는 경전들의 구조와 내용이, 현재의 고려대장경이나
新修大藏經에 있는 경전과 다른 점이 많았기 때문이었다.
그렇게 지난 일 년 동안 한국학술재단의 후원으로 고려대장경연구소에서
전체 목록의 작성과 더불어 약 2千件의 돈황문헌을 고려대장경과 대조하여
연구한 결과를 요약하면 대략 다음과 같다.
1. 경전의 외형적인 형태를 구성하는 卷次, 品次, 品名이 때로는 같고 때
로는 다르게 되어 있어, 오늘날의 경전과는 성립구조가 다른 異本들이 多數
있었다는 것을 알게 되었다. 一例를 들면, 『妙法蓮華經』에 현존본의 7권만
이 아니라, 8권짜리와 9권짜리 『묘법연화경』이 있었다는 것도 드러났다.
2. 동일한 경전이 돈황불교 시대에도 異稱, 別稱, 略稱 등 다양한 명칭으
로 표기되었으며, 그러한 경전이 수십 종류에 이른다는 것을 선별하여 보았
다. 그 중에는 『佛說往生經』(斯3066號)이나 『佛說無量壽觀經』(斯3115號) 같이,현재 사용하지 않는 경명도 들어있다. 또 『觀世音菩薩普門品』이 『觀音經』으
로 불렸고, 『大智度論』이 『摩訶衍經』으로 호칭된 것도 엿보게 되었다. 그리
고 매우 많은 佛名을 열거한 여러 종류의 『佛名經』이 있었다는 것에서, 돈
황의 불교신앙의 형태를 확인하였다.
3. 경전을 기록한 필사방법을 들여다보면, 문장이 요약되어 기록되는 ‘要
約 필사’도 있고, 문장의 중간을 건너 뛰어 필사하는 ‘뛰어 쓰기 필사’도 있
다. 일부의 사본들은 여러 경전을 섞어서 필사한 ‘混合 필사’를 구사하였고,
본래 경문의 순서를 임의로 바꾸어 놓은 ‘逆順 필사’도 보이며, 동일한 문장
을 거듭 필사한 ‘反復 필사’도 나타난다.
4. 돈황문헌 중에는 大般湼槃經佛母品과 같이, 현재의 고려대장경에 있는 『大般湼槃經』에 없는 品名이 있다. 이와 같은 十數가지 경전을 발견하면서,
돈황문헌이 내용적으로도 다양하게 구성되었다는 것을 알게 되었다.
5. 筆者가 담당한 스타인본 중반부에서 종래에 간행된 여러 가지 돈황문
헌목록에 누락된 경전들이 약 50가지가 있다는 것을 추가로 제시하여, 돈황
문헌의 불교경전이 아직도 다 밝혀지지 않았다는 것을 지적하였다.

영어초록

Among the numerous Chinese manuscripts from Dunhuang, Buddhist
Canons written in chinese characters be summed to tens of thousands.
Although our research task to make a concordance catalogue to
the Tripitaka-Koreana(K; 高麗大藏經) and Dunhuang Buddhist
manuscripts projected by The research Institute of Tripitaka-Koreana
do not yet accomplished, I had made comparisons between Dunhuang
manuscripts, especially Stein collection with some Russian collection
and Tripitaka-Koreana for throughout the year.
And I had find out that there are somewhat peculiar items as to
write out Dunhuang Buddhist manuscripts. It would be devided into
two sections. The one is external form of Dunhuang Buddhist
manuscripts, the other is its internal substance. The former related
to three kinds of external form, the latter is connected with two
kinds of substance.To explain these five patterns of the two sections are as follows.1. To begin with as to Dunhuang Buddhist manuscripts, One of
outstanding external feature in many manuscripts is that not only
the order of volume but also the order of chapter do not accord
Dunhuang Buddhist manuscripts with Tripitaka-Koreana each other.
These divergencies may be mostly derived from the difference of
alternative version, though the large portions of which passed down
no longer nowadays.
To explain as to the Saddharma-pundarīka-sūtra(妙法蓮華經), there
are many various alternative versions in which the order of volumes
had been extended to eighth volume (ex. S.3120) or ninth volume
(ex. 北.6189), although the present version is made up seven
volumes. If we know about such things, it would be no more
stranger thing to understand the different order of chapters of them.
2. Although those manuscripts have originated from the same
Buddhist Canon, in many cases these manuscripts had been called
such title as another name & abbreviation & different name.
To give an example, the name of Stain Collection’s S.0992 is 勝
鬘經, and S.1649 is 勝鬘夫人經. Both the title of S.2771 is 勝鬘師子
經, and S.1027 is 勝鬘獅子吼經. But according to Tripitaka-Koreana
(K.54), all of these manuscripts’ original title should be 勝鬘獅子吼一
乘大方便放光經(Śrīmālādevīsiṃhanāda-sūtra).
Besides these cases, some style peculiar to the Dunhuang
Buddhist manuscripts are displaied. Though the title of S.2863 is 觀
音經 and S.4389 is 觀世音經, the common naming of 觀音經 or 觀世
音經 seems to be the abbreviation of 妙法蓮華經觀世音菩薩普門品
(Avalokiteśvara-vikurvaṇa-nirdeśa-parivarta). And similarly the nameof 摩訶衍經(Mahāyāna-sūtra) of S.2761 seems to be different name
of 大智度論(Mahā-Prajñāpāramitā-śastra).
3. As to the methods of transcription, some sorts of peculiar
handwriters are noticed to us. The manuscript S.3555 is 摩訶般若波羅
蜜經(Pañcaviṃśatisāhasrikā-Prajñāpāramitā) translated by Kumārajīva
(鳩摩羅什), which is consist of three chapters. Its sentence of each
had been written with abridged transcription of the sūtra. The
manuscript S.2944 is compoused of five sūtra such as 放光般若經
(Pañcaviṁśatisāhasrikā-Prajñāpāramitā) translated by Mokṣala(無羅叉)
& 大寶積經(Ārya-mahāratnakūṭa-dharmaparyā-śatasāhasrika-grantha)
and so on. The five sentences had been copied with intermixed. The
manuscript S.3559 transcribed two parts sentence of the 26th volume
of 瑜伽師地論(Yogācāra-bhūmi), but a portion sentence located in the
center of them had been omitted. I have named such case as
jumping-transcription. S.2544 is 佛說觀無量壽佛經(this sūtra has no
sanskrit name) which transcription is out of order. Its sentences had
been copied without in regular sequence. Manuscript S.2401 is 大般若
波羅蜜多經(Śatasāhasrikā-Prajñāpāramitā) which contents filled with
two sentences of the sūtra. But the two sentences had been copied
identicaiiy.
4. Hundreds of Dunhuang Buddhist manuscripts are not involved
in Tripitaka-Koreana & Taiso-Tripitaka, and vice versa. Moreover
some chapters of sūtras are not passed down today. The title of 我
Дҳ00825 is 大般湼槃經佛母品, which is no more existed chapter of 大
般湼槃經(Mahāyāna-Mahāparinirvāṇa-sūtra).
5. Although many published catalogues made from China andJapan have ever disclosed tens of thousands of Sūtras from
Dunhuang, nevertheless at the least hundreds of Sūtras have not
been elucidated yet. In the course of this investigation, I have find
out more or less fifty Sūtras’ name in the Stein collection between
(S.2197)-(S.3659). It would be taken us as long as some years to
know all the Sūtras’ name of Dunhuang manuscripts.

참고자료

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