玄奘의 印度 求法과 玄奘像의 추이 ―西域記, 玄奘傳, 慈恩傳의 비교 검토를 중심으로
Xuanzang’s Pilgrimage to India and the Transition of Xuanzang’ Image
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In this article, I tried to make a comparative study of three sources which describe the pilgrimage of Xuanzang(602 ～664) to India. Specially, I checked the purpose of his pilgrimage and his three debates with the heretics. Hinayana and Sunya were described in three sources: (1)Datang xiyuji (The Records of the Western Regions in the Great Tang; dated 646; hereafter DXJ), (2)Xu gaosengzhuan(Biographies of Eminent Monks of Tang; hereafter XZZ-A and XZZ-B respective abbreviations for Xuanzangzhuan, “Xuanzang’s biographies” of 647 and 664～667), 109) “This work was supported by the Korea Research Foundation Grant funded by the Korean Government(MOEHRD)” (KRF-2003-072-GS2001). and (3) Datang daci’ensi sanzang fashizhuan(The Biography of the Great Tripitaka Master of the Great Ci’en Monastery; 688; hereafter DCZ). And then I interpreted the significance differences between the three sources according to the movement of Xuanzang’s party. The three sources definitely tended to highlight Maitreya, Yogacarabhumi and Xuanzang. As the three sources supported the belief, teachings and master of a specific school, it was a movement for ensuring their identity, which converged with the Fashang School recently. The research suggests that the Fashang School was not established by Xuanzang’s party without any trouble. On that account, I paid attention to complications between the branches of Xuanzang’s party: the Yogacarabhumi school(focused on Yogacarabhumi, translated in 648) and the Dharmalakshana-Vijnaptimatra school(concerned with Chengweishilun, translated in 659), the Ximing school (initiated by Woncheuk and followed mainly by Silla monks such as Dojeung) and the Ci’en school(initiated by Ji and succeeded by Huizhal and Zhizhou). In the midst of the split of Xuanzang’s party, the Yogacarabhumi school, which earlier joined Xuanzang’s translation team and assumed critical attitudes toward Ji(632～682), who played a leading part in translating and researching Chengweishilun, wanted to ensure their idenification in the light of their former glorious days. The accounts in the three sources of Xuanzang’s life reflect the memory of the Yogacarabhumi School, especially the image of Xuanzang of DCZ, which was created as their ideal Buddhist pilgrim.
Abstract
In this article, I tried to make a comparative study of three sources which describe the pilgrimage of Xuanzang(602 ～664) to India. Specially, I checked the purpose of his pilgrimage and his three debates with the heretics. Hinayana and Sunya were described in three sources: (1)Datang xiyuji (The Records of the Western Regions in the Great Tang; dated 646; hereafter DXJ), (2)Xu gaosengzhuan(Biographies of Eminent Monks of Tang; hereafter XZZ-A and XZZ-B respective abbreviations for Xuanzangzhuan, “Xuanzang’s biographies” of 647 and 664～667), 109) “This work was supported by the Korea Research Foundation Grant funded by the Korean Government(MOEHRD)” (KRF-2003-072-GS2001). and (3) Datang daci’ensi sanzang fashizhuan(The Biography of the Great Tripitaka Master of the Great Ci’en Monastery; 688; hereafter DCZ). And then I interpreted the significance differences between the three sources according to the movement of Xuanzang’s party. The three sources definitely tended to highlight Maitreya, Yogacarabhumi and Xuanzang. As the three sources supported the belief, teachings and master of a specific school, it was a movement for ensuring their identity, which converged with the Fashang School recently. The research suggests that the Fashang School was not established by Xuanzang’s party without any trouble. On that account, I paid attention to complications between the branches of Xuanzang’s party: the Yogacarabhumi school(focused on Yogacarabhumi, translated in 648) and the Dharmalakshana-Vijnaptimatra school(concerned with Chengweishilun, translated in 659), the Ximing school (initiated by Woncheuk and followed mainly by Silla monks such as Dojeung) and the Ci’en school(initiated by Ji and succeeded by Huizhal and Zhizhou). In the midst of the split of Xuanzang’s party, the Yogacarabhumi school, which earlier joined Xuanzang’s translation team and assumed critical attitudes toward Ji(632～682), who played a leading part in translating and researching Chengweishilun, wanted to ensure their idenification in the light of their former glorious days. The accounts in the three sources of Xuanzang’s life reflect the memory of the Yogacarabhumi School, especially the image of Xuanzang of DCZ, which was created as their ideal Buddhist pilgrim.
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