삼국유사에 구사된 범어 음역의 원류

Abstract

In the case of Samgukyusa, which is a famous history book dealing with stories handed down from the era of the Three Kingdom Period, the words transliterated into Chinese from Sanskrit are found frequently in two articles named respectively Eosanbulyeong and Daesanomanjinsin. There in Eosanbulyeong, some transliterated words are mentioned, such as nara(訶羅), nagal(那竭), nagalga(那竭呵), nageongara(那乾訶羅), manasa(摩那斯), bulpabuje(弗婆浮提). It is not comparatively difficult to assume their original language(Sanskrit) through investigating various examples. Among these, nara(訶羅), nagal(那竭), nagalga(那竭呵), and nageongara(那乾訶羅) are all understood as the single name of a place, and they can be reconstructed to be the transliteration of nagarahāra. Among others, manasa(摩那斯) is the name of dragon primarily, and its Sanskrit original is manasvin. But describing particularly its meaning as fish, the author(Ilyeon) of Samgukyusa relates it with the name of ‘the temple Maneosa’(萬魚寺), which has the meaning of ‘Ten thousand fishes’. Then, it is possible to trace the final source of these transliterations back to the scripture named Guanfo Sanmei Hai Jing(觀佛三昧海經), especially to the story about an image of Buddha in this text. Besides, the most suitable Sanskrit for bulpabuje(弗婆浮提) is assumed to be puṣpabhūti. On the other hand, the original Sanskrit words of the transliterations such as garapajwanang(呵囉婆佐曩), dalyedaguya(達㘑哆佉嘢), nangasaganang(曩伽呬伽曩), and dalyenosana(達㘑盧舍那) enumerated in the article of Daesanomanjinsin can not be easily identified. Though the author adds the meaning of these transliterations, it is impossible to conjecture their origins from the examples of general transliteration system. For my part, it is very plausible to guess from the texts of dhāraṇī that those five words would be a sort of dhāraṇī. Because the first word, garapajwanang(呵囉婆佐曩) is in accord with the dhāraṇī built up five letters in utility. Moreover the article of Daesanomanjinsin states that those transliterated words are directly connected with the faith in Mañjuśrī. If the word garapajwanang originates from dhāraṇī, then it would shed light to the source and origin of the rest words. The Buddhist technical terms had been apt to be transformed or misrepresented in Korea of the past. In the present investigation I take some examples from Samgukyusa and try to understand diverse practical aspects of the text. This paper is a small step toward the deeper understanding of this important text by doing some contributions to the transliterations, so far ignored or misunderstood among the historians of Samgukyusa.