高麗時代 法相宗의 懺法修行 (Chambeop Practice of Beopsangjong in the Koryo Dynasty)

서지정보

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· 저자명 : 김창숙

초록

As Buddhism had played important roles in social development since it was introduced to this country, diverse types of faith took place. Though it resulted from accepting various Buddhist ideas, it might be impossible without active attitudes to the religion. On the other hand, many virtuous Buddhist priests wrote commentaries of Buddhist scriptures and this brought about the advancement of Buddhist idea. These activities were attempts to define clearly the social pattern of different types of religious faith. Among various types of faith, faith in Maitrya(彌勒), faith in Avataṁsa(華嚴), and faith in Amitābh had strong social significance. Faith in was mainly based on the idea of Yogācāra-Buddhism(唯識佛敎) and Maitrya scriptures. It is remarkable with regard to faith in Maitrya that practical training called chambeop(懺法)" was essential and had a great influence, even on later generations. The objective of the present thesis is to determine how the faith based on chambeop evolved according to the ideological development of Buddhism. This is to respond to the necessity of defining chambeop practice as a part of historical evolution. Chambeop practice was characteristically more active than any other practice, and required heavy training. Faith in Maitrya that venerated Maitrya based on the idea of Yogācāra- Buddhism and Maitrya scriptures was related to "Jeomchalgyeong(占察經)", and also accepted faith in Avataṁsa and Dharmakāya(法身佛) later. In addition, as for the method of practice, it is remarkable that Jinpyo's Jeomchalgyebeop underwent the change of admitting Jabicham(慈悲懺) in the late Koryo Dynasty.
The method of penitence practice (懺悔修行) may be examined in terms of the relationship between Samgyegyo(三階敎) in China and faith in Ji-Jang bodhi-sattva(地藏菩薩). Jeomchalbeop, which had originated in the age of Wongwang(圓光), continued until the late Koryo Dynasty thanks to the economic foundation of Jeomchalbo(占察寶), and as Jinpyo(眞表) rose in the late Shilla Dynasty(新羅) under the reign of King Gyeondeok(景德王), Jeomchalgyebeop(占察法會) was completed and popularized widely in remote regions as well in the heart of the country. Jinpyo's Jeomchalbeop was a practical faith that emphasized practicing penitence discipline prior to doing Jeomchal to those who sought for commandments. Particularly, deliverance was achieved through receiving bodhi-sattva(菩薩) commandments, and the conclusion was faith in Maitrya. Jinpyo's Jeomchalbeop was handed down through a number of his disciples, and adapted in each of the sects that received it. On the other hand, in the Koryo Dynasty, Sujeongsa(水精社) was presented by Jineok(津億). Though it was a practice based on Jeomchalbeop, Sujeongsa characteristically desired the Pure Land of Amitābh rather that the Pure Land of Maitrya. In addition, the Jeomchal meeting was occasionally held as a national event after a political disturbance took place. The purpose was to prevent spirits who died before their time and could not enter the other world from causing disasters in this world. This is considered to be various Buddhist seminaries presented by the government for the purpose of keep out of harm's(消災)․invoke a blessing fortune(祈福) in the Koryo Dynasty(高麗), which show the penitence spirit and high practicality of Jeomchal- beop.
It is found that, in the late Koryo Dynastry under the rule of the Yuan Dynasty, 'mercy chambeop' was received through the com- mentary of "Jabidojangchambeop(慈悲道場懺法)" by Misu(彌授). The commentary, which was quoted over 100 times in the commentary collection edited by Jogu(祖丘) of Cheontaejong, requires a close analysis. The acceptance of mercy chambeop was promoted while undergoing correction of the press(對校․詳校) in the Yuan Dynasty(元), and was related to the popularity of chambeop at that time. What mercy chambeop particularly stressed was penitence for wrongdoing and cultivation. This is similar to Jinpyo's Jeomchalbeop, in which those who seek for commandments must practice penitence disciplines prior to doing Jeomchal. On the other hand, the adoption of the form of mercy cham may be considered to be transition from mystic and magic Jeomchalbeop to a rather rational and refined method of practice. While Jinpyo's Jeomchalbeop was a method of practice through Jeomchal, and commandment reception(受戒) as it was called Jeomchalgyebeop, mercy cham did not show the form of Jeomchal and commandment reception. Like this, though Beopsang- jong received chambeop in different ways at different times, it maintained its major premise of 'achievements through practical discipline.' It is necessary further to examine how, following this trend, Yecham in other sects, and Yecham and chambeop in the Chosun Dynasty were popularized.

영어초록

As Buddhism had played important roles in social development since it was introduced to this country, diverse types of faith took place. Though it resulted from accepting various Buddhist ideas, it might be impossible without active attitudes to the religion. On the other hand, many virtuous Buddhist priests wrote commentaries of Buddhist scriptures and this brought about the advancement of Buddhist idea. These activities were attempts to define clearly the social pattern of different types of religious faith. Among various types of faith, faith in Maitrya(彌勒), faith in Avataṁsa(華嚴), and faith in Amitābh had strong social significance. Faith in was mainly based on the idea of Yogācāra-Buddhism(唯識佛敎) and Maitrya scriptures. It is remarkable with regard to faith in Maitrya that practical training called chambeop(懺法)" was essential and had a great influence, even on later generations. The objective of the present thesis is to determine how the faith based on chambeop evolved according to the ideological development of Buddhism. This is to respond to the necessity of defining chambeop practice as a part of historical evolution. Chambeop practice was characteristically more active than any other practice, and required heavy training. Faith in Maitrya that venerated Maitrya based on the idea of Yogācāra- Buddhism and Maitrya scriptures was related to "Jeomchalgyeong(占察經)", and also accepted faith in Avataṁsa and Dharmakāya(法身佛) later. In addition, as for the method of practice, it is remarkable that Jinpyo's Jeomchalgyebeop underwent the change of admitting Jabicham(慈悲懺) in the late Koryo Dynasty.
The method of penitence practice (懺悔修行) may be examined in terms of the relationship between Samgyegyo(三階敎) in China and faith in Ji-Jang bodhi-sattva(地藏菩薩). Jeomchalbeop, which had originated in the age of Wongwang(圓光), continued until the late Koryo Dynasty thanks to the economic foundation of Jeomchalbo(占察寶), and as Jinpyo(眞表) rose in the late Shilla Dynasty(新羅) under the reign of King Gyeondeok(景德王), Jeomchalgyebeop(占察法會) was completed and popularized widely in remote regions as well in the heart of the country. Jinpyo's Jeomchalbeop was a practical faith that emphasized practicing penitence discipline prior to doing Jeomchal to those who sought for commandments. Particularly, deliverance was achieved through receiving bodhi-sattva(菩薩) commandments, and the conclusion was faith in Maitrya. Jinpyo's Jeomchalbeop was handed down through a number of his disciples, and adapted in each of the sects that received it. On the other hand, in the Koryo Dynasty, Sujeongsa(水精社) was presented by Jineok(津億). Though it was a practice based on Jeomchalbeop, Sujeongsa characteristically desired the Pure Land of Amitābh rather that the Pure Land of Maitrya. In addition, the Jeomchal meeting was occasionally held as a national event after a political disturbance took place. The purpose was to prevent spirits who died before their time and could not enter the other world from causing disasters in this world. This is considered to be various Buddhist seminaries presented by the government for the purpose of keep out of harm's(消災)․invoke a blessing fortune(祈福) in the Koryo Dynasty(高麗), which show the penitence spirit and high practicality of Jeomchal- beop.
It is found that, in the late Koryo Dynastry under the rule of the Yuan Dynasty, 'mercy chambeop' was received through the com- mentary of "Jabidojangchambeop(慈悲道場懺法)" by Misu(彌授). The commentary, which was quoted over 100 times in the commentary collection edited by Jogu(祖丘) of Cheontaejong, requires a close analysis. The acceptance of mercy chambeop was promoted while undergoing correction of the press(對校․詳校) in the Yuan Dynasty(元), and was related to the popularity of chambeop at that time. What mercy chambeop particularly stressed was penitence for wrongdoing and cultivation. This is similar to Jinpyo's Jeomchalbeop, in which those who seek for commandments must practice penitence disciplines prior to doing Jeomchal. On the other hand, the adoption of the form of mercy cham may be considered to be transition from mystic and magic Jeomchalbeop to a rather rational and refined method of practice. While Jinpyo's Jeomchalbeop was a method of practice through Jeomchal, and commandment reception(受戒) as it was called Jeomchalgyebeop, mercy cham did not show the form of Jeomchal and commandment reception. Like this, though Beopsang- jong received chambeop in different ways at different times, it maintained its major premise of 'achievements through practical discipline.' It is necessary further to examine how, following this trend, Yecham in other sects, and Yecham and chambeop in the Chosun Dynasty were popularized.

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