요나라 조양북탑(朝陽北塔) 사리공과 진언종 여법존승법(如法尊勝法)의 기원 (The Relic Crypt of the Chaoyang North Pagoda from the Liao Dynasty and the Origin of the Shingon School’s Nyohō Sonshō Ritual)

서지정보

· 발행기관 : 미술사와 시각문화학회
· 수록지 정보 : 미술사와 시각문화 / 10호 / 166 ~ 219페이지
· 저자명 : 김연미

초록

불교가 번성했던 요나라의 불교 미술과 의례에 대한 연구는 중세 동아시아 문화 연구에 필수적인 요소이나, 희소한 역사문헌으로 인해 그동안 그 연구에 많은 한계가 있었다. 본고는 1980년대 말 조양북탑에서 발굴된 만다라와 다라니 소탑들을 분석하여, 이 탑 12층 처마부의 사리공이 불정존승다라니의 효력을 비는 불교 의례를 위한 대단(大壇)을 모방하여 만들어졌음을 밝힌다. 또한 조양북탑 사리공과 일본 헤이안 시대 밀교 의례인 여법존승법을 비교하여, 이 요나라 밀교의례가 일본으로 전해져 일본 진언종 고유의 불교의례로 둔갑된 과정도 추적해 본다.

영어초록

This paper examines the relic crypt of the Chaoyang North Pagoda (1043-1044) through a comparative analysis of the materials excavated from the pagoda and late Heian period documentation of the Shingon School’s esoteric ritual. The Chaoyang North Pagoda, located in Liaoning Province in China, was excavated between the 1980s and the 1990s. Its relic crypt, installed inside the twelfth eave of the pagoda in 1043, had a mandala –an essential accoutrement to esoteric Buddhist rituals–carved on its entire main wall. Buddhist ritual manuals translated during the Tang period (618-907) reveal that this is the Mandala of the Eight Great Bodhisattvas and Vairocana Buddha used for a ritual activating the efficacy of the Uṣṇīṣavijayā dhāraṇī. The Tang ritual manuals, however, do not explain the relation between the mandala and the miniature pagodas enshrining the Uṣṇīṣavijayā dhāraṇī inscriptions found in the same relic crypt. Comparison of the spatial arrangement of the relic crypt involving these visual objects and the Shingon documentation of the Nyohō Sonshō Ritual –a ritual also related to the Uṣṇīṣavijayā dhāraṇī– reveals that the relic crypt was in fact designed to be a ritual altar for activating the Uṣṇīṣavijayā dhāraṇī. Moreover, the inscriptions from the pagoda suggest that the ritual altar inside the relic crypt was created for the Liao imperial family, just as the Nyohō Sonshō Ritual was performed for the retired emperors in Japan. This discovery of the ritual altar inside the Liao pagoda suggests that this relic crypt was not simply a static reliquary on an architectural scale, but functioned as a ritual space.
The comparative examination leads to a further illumination of the hitherto unknown cross-cultural exchange between Liao Buddhism and the Japanese Shingon School. It is widely accepted that the Nyohō Sonshō Ritual was created by the monk Hanjun (1038-1112) for the retired emperor Shirakawa (1053-1129) in 1109. Its ritual usage of the wish-fulfilling jewel –the main object of veneration of the Nyohō Sonshō Ritual– is believed to be a practice unique to Japanese Buddhism. The archaeological remains of the same type of ritual, however, including the wish-fulfilling jewel, from the relic crypt of Chaoyang North Pagoda dated to 1043, show that the Nyohō Sonshō Ritual was not an indigenous Japanese ritual, but was probably modeled on its contemporaneous Liao ritual practice. The monk Myōhan, who cooperated with Hanjun in creating another new esoteric ritual Nyohō Aizen’ō Ritual in 1080 and then had been to Liao in 1092, was probably the source of information about the Liao esoteric Buddhism when Hanjun invented the Nyohō Sonshō Ritual. Through an analysis of the Shingon documents, this paper also suggests that the Shingon monks concealed the Liao origin of the Nyohō Sonshō Ritual and that, in order to bring more authority to the new ritual, they tried to associate it with the Japanese founder of the Shingon School Kūkai (774-835). Hanjun argued that the wish-fulfilling jewel used for the ritual was handed down from Kūkai. With the wish-fulfilling jewel, Hanjun presented a genealogy of the wish-fulfilling jewel and the Goyuigō to the retired emperor Shirakawa. However, neither of these texts –a fake genealogy and a forged last testament of Kūkai, as modern Buddhologists later discovered– can serve as verifiable documents that prove the wish-fulfilling jewel’s connection to Kūkai. It strongly suggests that our modern view that easily associates the Japanesewish-fulfilling jewel worship with Kūkai has been colored by Hanjun and his circle who promoted wish-fulfilling jewel rituals, such as the Nyohō Sonshō Ritual, only in the late eleventh and early twelfth centuries.

참고자료

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