earticle

영어

his thesis examines the adoption and development of the Buddhist seals (in) in the Goryeo and Joseon periods as represented by the “Buddha’s seals” (burin) and “pagoda seals” (tabin) contained in the dharanis published in Goryeo and Joseon. The main discussion starts with an introduction of the seal and the Buddhist seal based on texts in the Buddhist scriptures, and continues with the Buddhist seals developed in China and the process by which the “seed syllables” representing the internality of Buddha developed into Buddhist seals. The following discussion focuses on Korea and how both the Buddha’s seal and the pagoda seal were introduced there during the Three Kingdoms period. It also addresses the process of development of five types of Buddhist seals, three Buddha’s seals, and one pagoda seal contained in Goryeo and Joseon dharanis, and another that can be called the “sarira bottle seal”, as well as the establishment of a new seal created through the transition from the mantras. The discussion then turns to the fact that the Buddhists of Goryeo and early Joseon used two types of Buddha’s seal, the “usnisa heart seal” and the “Vairocana’s seal”, and later introduced the pagoda seal. It also shows that two more Buddha and pagoda seals, plus the “Shakyamuni’s floral seal”, were introduced between the late fifteenth and late sixteenth centuries, and that Buddhist seals became more diverse in this period through the process by which mantras - particularly the three (om chirim, om burim, and om tarim) contained in the Meditation Based on the Six-character Mantra of the Sacred Bodhisattva of Spontaneous Contemplation - developed into “seed syllables” and, finally, the Buddha’s seal. Finally, the discussion focuses on the creation of the sarira bottle seal, concluding that it was originally established as a form of talisman in the dharanis, but was gradually raised to a superior status.

한국어

본 논문은 고려와 조선시대 간행의 다라니에 실린 佛印과 塔印 등 印의 수용과 전개를 서술한것이다. 먼저 경전에 근거해 印과 佛印의 개념을 설명했으며, 중국에서 형성된 불인과, 부처의 內 在性을 형상화한 種字가 佛印化되는 양상을 서술하였다. 또한 한국의 경우 삼국 이래 佛印과 塔印의 수용 양태를 서술했으며, 고려, 조선시대의 간행다라니에 실린 3종 佛印과 1종의 塔印, 그리고 舍利甁印이라 칭할 수 있는 印 등 5종의 印이 형성되는 과정과 함께, 진언의 佛印化를 통해 새로운 印이 성립되었음을 말하였다. 이에 고려와 조선 전기의 경우, ‘불정심인’과 ‘비로자나인’ 등 2종의 불인이 주로 사용되었으며, 조선 초에는 탑인이 추가된 예를 설명하였다. 이후 15세기 후반 16세기 이래, 2종의 불인과 탑인외에 ‘석가여래화압’이 추가되었으며, 『성관자재구수육자선정』에 실린 ‘옴 치림’과 ‘옴 부림’, ‘옴 타림’ 등 3종 불인을 통해 진언이 종자화, 佛印化되는 과정을 통해 불인이 다양화되는 예를 언급하였다. 이외에 새로운 印으로서 ‘舍利甁印’의 형성과 함께, 印은 다라니 안에서 부적의 한 예로 자리했다가, 차츰 부적에 비해 우월한 위치를 차지하게 되었음을 언급하였다.