earticle

영어

Through examinations of relevant Buddhist scriptures and sculptures, this paper examines the ways in which the 40-Hand Mantras (40 shouzhou 手呪) developed into the 41-Hand Mantras and the 42-Hand Mantras from Tang China to Koryŏ and Chosŏn. The 40-Hand Mantras mentioned in the Qianshou qianyan Guanshiyin pusa guangda yuanman wuai dabeixin tuoluoni jing 千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經 translated around 658 by Qiefandamo 伽梵達摩 (Skt. Bhagavaddharma), as this paper shows, were modified to the 41-Hand Mantras accompanied by illustrations of 41 mudrās in the Qianshou qianyan Guanshiyin pusa dabeixin tuoluoni 千手千眼觀世音菩薩大悲心陀羅尼 translated by Bukong 不空 (Amoghavajra, 705–774). The mantras were expanded to the 42-Hand Mantras in the Buddhist text entitled Five Great Mantras (Odae chinŏn 五大眞言) published in Korea. This paper suggests that the Qian guang yan Guanzizai pusa mimi fa jing 千光眼觀自在菩薩祕密法經 translated in the eighth century by Sanmeisupoluo 三昧蘇嚩羅, which expounds the 40-Hand Rituals according to the 40 Avalokiteśvaras, played an important role in the development of these hand mantras. The concept of the 40-Hands associated with the 40-Hand Rituals, as this paper shows, became widespread in thirteen-century Koryŏ. This scripture also influenced the spread of the 40-Hands in twelfth-century Japan. The same scripture later served as the textual source of the illustrations of 42 mudrās that accompanied the 42-Hand Mantras. Tracing these historical developments, this paper also illuminates the meaning of the Nectar Mantra (Ganlushui zhenyan 甘露水眞言) and the Comprehensive Thousand-Arm Mantra (Zongshe qianbi zhenyan 摠攝千臂眞言)—the two additions to the 40-Hand Mantras. Furthermore, based on a sheet of ‘Mantras and Dhāraṇīs’ (which turns out to be a fragment of the Five Great Mantras) discovered from inside the bronze Buddha statue from Munsusa 文殊寺 at Sŏsan 瑞山, this paper reveals that the book, Five Great Mantras that has been regarded as a publication from early Chosŏn period, had already existed in late Koryŏ. The 1485 edition of the Five Great Mantras, published by the Chosŏn court, was established through revisions of the Five Great Mantras (whose fragment was enshrined in the Buddha statue from Munsusa) published before 1346, the Qianshou qianyan Guanzizai pusa guangda yuanman wuai dabeixin tuoluoni 千手千眼觀自在菩薩廣大圓滿無碍大悲心大陀羅尼 published partly translated into Korean in 1476, and the Collated Five Great Mantras (Odae chinŏn happu 五大眞言合部) published at Wŏnt’ongam 圓通庵 in 1484.

한국어

가범달마 역본 『천수천안관세음보살광대원만무애대비심다라니경』에 언급된 40수주(手呪)가 어떻게 불공 역본 『천수천안관세음보살대비심다라니』에서 41수주로 변용되어 수인도와 함께 실렸으며, 『오대진언』에는 어떤 과정을 통해 42수주가 실리게 되었는가 하는 점에 대한 논의를 전개하였다. 이에 대해 삼매소부라 번역의 『천광안관자재보살비밀법경』에 언급된 40관음에 따른 40수법(手法)은 수주(手呪) 성립의 근간이 되었음을 언급했으며, 40수법에 따른 40수(手)의 관념이 13세기 고려에 일반화되었고, 일본의 경우 12세기경에 40수 관념이 정착된 바 이 역시 『천광안관자재보살비밀법경』에 근거한 것임을 밝혔다. 또한 42수주에 따른 수인도(手印圖) 역시 『천광안관자재보살비밀법경』의 설명에 근거해 제작된 것임을 추정하였으며, 40수주에 추가된 2종의 수주인 ‘감로수진언’과 ‘총섭천비진언’의 의미를 서술하였다. 이외에 서산 문수사 금동여래좌상에서 발견된 복장유물 중 「진언, 다라니」 낱장을 통해 기존 조선초에 성립된 것으로 알려진 『오대진언』이 이미 고려말에 성립된 사실을 밝혔으며, 1485년 왕실에서 간행된 『오대진언』은 1346년 조성된 서산 문수사 금동여래좌상 복장유물의 「진언, 다라니」(즉, 『오대진언』)과 1476년간행된 언해본 『천수천안관자재보살광대원만무애대비심다라니』, 1484년 원통암에서 간행된 『오대진언합부』의 수정을 거쳐 형성된 것임을 밝혔다.