불교 딴뜨리즘의 까빨리까 요기니 숭배 Abhayākaragupta의 『니쉬빠나요가발리』와 『바즈라발리』를 중심으로 (Kāpālika-Yoginī Worship in Buddhist Tantra: Abhayākaragupta's Niṣpannayogāvalī and Vajrāvalī)

서지정보

· 발행기관 : 인도철학회
· 수록지 정보 : 인도철학 / 22권 / 5 ~ 27페이지
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초록

서기 9～13세기에 전성기를 이루는 힌두와 불교 딴뜨리즘의 핵심에는 극단적인 쉬바 파 딴뜨라들로부터 파생된 까빨리까 요기니 숭배가 있었다. 불교 딴뜨리즘의 경우, 이 기괴한 전통은 요기들뿐만 아니라 대승원 대학의 학승들의 주목을 받았다. Abhayākaragupta를 위시한 요기 겸 학승들은 이 까빨리까 요기니 숭배를 불교적으로 표현한 딴뜨라들에 대해 최고의 평가를 내리게 된다. 그리고 까빨리까 요기니 숭배는 방편상 가장 극단적이며, 강력한 것이었다. 까빨리까 요기니 숭배는 불교의 경우, 특히 요기니 딴뜨라들 속에서 가장 잘 나타난다. 이 저서는 불교 만다라를 연구하는 데 가장 중요한 자료의 하나로, 만다라들의 배열은 그의 시대를 나타내는 데서 상당히 객관적이라고 할 수 있다. 또한 『바즈라발리』에서는 까빨리까 요기니 숭배가 두 핵심 통과의례인 ‘비밀’과 ‘반야의 지식’에서 성적 수행의 형태로 보여진다. 의미상 완전히 불교화되었음에도 불구하고, ‘짜루’라고 불리는 성적 분비물을 마시는 행위는 그 기원이 쉬바 파의 까빨리까 요기니 숭배에 있다는 것을 드러낸다.

영어초록

Kāpālika-yoginī worship seems to be central in the developments of Hindu and Buddhist Tantras, as convincingly presented by Alexis sanderson's work on Śaiva tantras and Buddhist yoginītantras. It is, in fact, a bizarre mixture of the Kāpālika tradition and the yoginī cult in which both traditions are almost inseparable. Kāpālika-yoginī worship was, however, extremely powerful for soteriology, and it dominated Hindu and Buddhist Tantras from c. A. D. 800 to c. A. D. 1200. It originated from the Vidyāpīṭha Tantras and heavily influenced on Buddhist yoginītantras. It represented the symbolism of the cremation ground and its esoteric level became higher and higher according to increase of śakti. On the one hand, it flourished in Kashimir and generated its very learned champions such as Abhinavagupta. On the other hand, it penetrated into the monastic centers such as Vikramaśīla and generated its sympathetic ritual theorists. Abhayākaragupta was probably the representative par excellence of Vikramaśīla scholarship. In both cases, sexual practices and other conducts of impurity were mitigated and eventually internalized, symbolized, and aestheticized.
Abhayākaragupta was one of the greatest Tantric scholars in the last phase of Indian Buddhism, as demonstrated by his influential major works. Among them, the Niṣpannayogāvalī is a celebrated work on Buddhist maṇḍalas and iconography and its twenty-six chapters describe precisely the most representative maṇḍalas of his time. Kāpālika-yoginī worship, however, is displayed in fourteen chapters. The Vajrāvalī, the magnum opus of Abhayākaragupta, also shows Kāpālika-yoginī worship in the two consecration rituals, viz. the guhyābhiṣeka and the prajñājñānābhiṣeka. It is striking that Abhayākaragupta recommends sexual practices even for monks in both rituals if they realize emptiness. These two rituals, though they perfectly function in Buddhist settings, are supposed to have had their roots in Kāpālika-yoginī worship, as demonstrated by caru, sexual fluids or power substance.

참고자료

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