earticle

영어

The present article aims at exploring the characteristics of the transliteration, Avalokiteśvara which is done by Amoghavajra, who was one of the four great translators of the Buddhist manuscripts from India and Central Asia. Amoghavajra was a Buddhist monk in the Tang dynasty in which the translation work by the dynasty was flourished and his translating work was supported by the royal family, in particular, the Empress, Wu. The Sanskrit word, Avalokiteśvara had been variously translated by great Buddhist monks before Amoghavajra's interpretation, but the most significant tranliterations for Avalokiteśvara were ‘Guanzizai (觀自在)’ and ‘Guanshiyin (觀世音).’ The transliteration, Guanshiyin, had been using before Tang Dynasty and it was also used even in the dynasty. However, Xuanzhang translated Avalokiteśvara as ‘Guanzizai (觀自在)’ and considered it as only correct translation for the Avalokiteśvara. Amoghavajra had variously translated the word, Avalokiteśvara, before the transliteration of Xuanzhang's ‘Guanzizai (觀自在)’, but from the year, 765 AD. the transliteration of the ‘Guanzizai ( 觀自在)’ started to use almost exclusively in his translating works. Before the year, 765, Amoghavajra had variously translated the word, Avalokiteśvara. He had translated the Sanskrit word as ‘Guanyin (觀音)’, ‘Guanshiyin (觀世音)’, ‘Guanzizai (觀自在)’ and so on. In the number of translation between ‘Guanyin (觀音)’, ‘Guanshiyin (觀世音)’, ‘Guanshiyin (觀世音)’ is predominantly used for translating Buddhist texts from the Sanskrit to Chinse. Even in this stage, Amoghavajra used the transliteration, ‘Guanshiyin (觀世音)’, but this case was very rare comparing to the years after 765 AD. After this year, the transliteration, ‘Guanzizai (觀自在)’ occupied predominantly in the translation of his Buddhist texts. Except for only a few texts, he exclusively used the transliteration, ‘Guanzizai ( 觀自在)’. The transliteration, ‘Guanzizai (觀自在)’ was transliterated by Xuanzhang for the first time and had been used by his disciples, other translators, and the people who were influenced by Xuanzhang. Even in the era after the demise of Xuanzhang, his influence continued to be powerful in the Buddhist translating work by his disciples and people influenced by him. At the early stage of his translating works, Amoghavajra used various Chinese transliterations which meant the Sanskrit word, Avalokiteśvara. In this stage, the use of the translation, ‘Guanzizai ( 觀自在)’ was not predominant in his translation works from Sanskrit to Chinese. Even though Amoghavajra had been supported by the four Chinese emperors, in particular, Daijong (代宗) officially gave him a public position in 765 AD. This year marked watershed in his Buddhist texts translating works. From the this year, the use of the transliteration, the ‘Guanzizai (觀自在)’ was increased sharply in his translating works and comparatively the usage of other transliterations were rapidly decreased. One of the reasons, which we could assume why he used the transliteration, the ‘Guanzizai (觀自在 )’ in such a remarkable way after receiving official position from the emperor, is shown in the case of the translation of the Avatamsaka sutra by the monk, Śikṣānanda. Śikṣānanda had mainly used the transliteration, the ‘Guanshiyin (觀世音)’ for Avalokiteśvara in his translating works, but in his work of translating the Avatamsaka sutra, he used the term, the ‘Guanzizai (觀自在)’ only as the transliteration for the word, Avalokiteśvara. When he translated this sutra, he did this work with other translators such as Yijing (義淨) who was strongly influenced by the master, Xuanzhang. We could assume that Amoghavajira had to follow the translating rules which was established Xuanzhang and his disciples, but this fact should be supported by more organized researches in the future.

한국어

본고는 당나라시대의 역경승 不空에 초점을 맞추어 범어 Avalo kiteśvara에 대한 그의 한역술어의 변 화와 특징을 그와 동시대의 그러나 그보다 생몰연대가 다소 앞선 또 다른 주요한 역경승인 玄奘과 實 叉難陀 등과의 비교를 통해 고찰해 보고자 한다. 범어 Avalokiteśvara는 중국의 역경과정에서 ‘光世音, 觀音, 觀世音, 觀世音自在, 觀自在’ 등으로 다양 하게 번역되었다. 이들 한역어들은 기원후 3세기 西晉에서 온 月氏國출신의 역경승 竺法護의 번역어로 사용된 光世音에서 7세기와 8세기에 당나라의 현장과 不空에 의해 사용된 ‘觀自在’에 이르기까지 시대 의 변화 속에서 여러 역어들이 사용되어 왔다. 당나라시대에 와서 범어 Avalokiteśvara는 현장에 의해 ‘ 觀自在’라는 역어가, 實叉難陀에 의해서는 觀世音이라는 번역어가 주로 사용되었다. 그러나 시기적으 로 이들보다 다소 후대의 인물인 不空의 번역어에는 이들 두 역경승과는 다른 특징이 보이고 있다. 즉 不空은 범어 Avalokiteśvara에 대하여 다양한 번역을 사용하면서도 특정시기이후에 있어서는 거의 ‘觀 自在’만을 사용하는 특징을 보이고 있다.