訓民正音과 佛敎經典의 相關關係 硏究

Abstract

This paper studies the two main topics; (i) the relationship in bibliographical perspectives between 『Hunminjeongeum』 Haeryebon(訓民正音 解例本) as an original source of ‘Hunminjeongeum’(訓民正音) and the Buddhist Sūtras(佛敎經典); (ii) the relationship in historical Korean linguistic perspectives between ‘Hunminjeongeum’ as a writing system and the Korean translations of the Buddhist Sūtras(佛經諺解). The comparison in bibliographical perspectives between 『Hunminjeongeum』 Haeryebon, 『Seongnidaejeonseo』(性理大全書), and the Korean translations of the Buddhist Sūtras reveals that, as noted by the previous studies, 『Hunminjeongeum』 Haeryebon received quite a few influences from 『Seongnidaejeonseo』 as a Confucian literature in terms of formal features such as punctuation and small circle(圈點) marking. Besides, 『Hunminjeongeum』 Haeryebon, which has the unique feature of “explanations(解說)：ślokas(訣)”, was proved to be compiled adopting the form and system of “sūtra(長行)：geya(重頌)” in the Korean translations of the Buddhist Sūtras, particularly that of Lotus Sūtra(妙法蓮華經), among others. This means that 『Haeryebon』 was published with a view to educationally having readers fully understand its core content and making 『Hunminjeongeum』 Haeryebon a work of dignity and high esteem paralleling the Buddhist Scriptures. The basic framework of the writing system in 『Hunminjeongeum』 was formulated in Yeui Part(例義篇) of 『Hunminjeongeum』 Haeryebon in September 1446. 『Hunminjeongeum』 Eonhaebon was published as the first official prescriptive literature as a result of translating Yeui Part into Korean language in order to instruct the writing system in 『Hunminjeongeum』. The Korean historical linguistic analysis of the Hangul literature published up to the late 15th century shows that the writing and operational regulations of ‘Hunminjeongeum’ underwent significant changes across three stages of period. The first change was made in the light labial sound <ㅸ> that was abolished, being replaced by such forms as ‘오/우/ㅇ’ through 『Neungeomgyeong- Eonhae』(楞嚴經諺解) in 1461. The second change was made in Gakjabyeongseo(各自竝書) and <ㆆ> that were abolished through 『Wongakgyeong-Eonhae』(圓覺經諺解) in 1465. The third change was made replacing Sino-Korean phones in Donggukjeongun(東國正韻 漢字音) with Sino-Korean phonetic transcriptions through 『Yukjobeopbodangyeong-Eonhae』(六祖法寶壇經諺解) and 『Jineon-gwongongㆍSamdansisikmun』(眞言勸供ㆍ三壇施食文) in 1496. Through the changes in the writing system throughout the three stages until the late 15th century, Yeonseo-bop(連書法) and Gakjabyeongseo-bop(各自竝書法) came to be no longer used, and the writing system was adjusted to the Eonmun(諺文) 27 letter system after <ㆆ> was abolished. All in all, the writing regulations of ‘Hunminjeongeum’ experienced three conspicuous changes through the voluminous Korean translations of the Buddhist Sūtras. The author designates these Korean translations of the Buddhist Sūtras as prescriptive literature, and those three changes should be regarded as measures for revision in the Korean writing system. Why were the Buddhist Scriptures used for the sake of the revisions? It is conjectured that this is because readers of their voluminous Korean translations would be able to naturally learn the writing system of ‘Hunminjeongeum’ in reading them, as well as enjoying the spiritual comfort through the righteous enlightenment of the Buddhist teachings.