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허공장보살경 티베트역대조교정과 전승계통(1)

A Text-critical Study of the Gaganagañjaparipṛcchā (1) - Kanjurs Kept in the Nesar Monastery

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보조사상연구원|2020.11|보조사상 (Journal of Bojo Jinul's Thought)|제58호|pp. 115-156|DOI 10.22859/bojoss.2020..58.004

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textual criticism티베트 대장경네사르 칸쥬르랑 칸쥬르허공장보살경KanjurNesar KanjurLang KanjurGaganagañjaparipṛcchā
주제분류종교학

초록

1970년대 후반부터 Helmut Eimer를 비롯한 일군의 학자들에 의해 티베트 대장경에 대한 문헌비평 연구가 이루어졌고, 이를 통해 칸쥬르의 발전과 전승에 대한 우리의 이해가 급격히 발전할 수 있었다. 티베트 대장경 전승의 두 가지 주요한 계통, 즉 쳴빠(Tshal pa)와 템빵마(Them spangs ma)가 정립되고, 판본들 간의 관계가 밝혀졌으며, 여러 가지 문헌전승 계통도가 만들어졌다. 하지만, 근래 들어 더 많은 판본들에 대한 접근이 가능해지면서 더욱 복잡하고 다양한 질문들에 마주하게 되었다. 특히, 2010년대 중반부터 Helmut Tauscher등에 의해 티베트 서부에서 발견된 판본들에 대한 1차적인 연구가 이루어지면서, 그동안 정립해 왔던 칸쥬르에 대한 우리의 이해를 점검하고, 동시에 더 많은 새로운 자료를 해석해야 하는 상황에 놓인 것이다. 이에 본고에서는 아직까지 연구가 거의 이루어지지 않은 판본들, 즉 네사르 칸쥬르와 랑 칸쥬르를 중심으로, Mahāsannipāta의 8번째 경전인 Gaganagañjaparipṛcchā에 대한 교감결과를 분석하고, 두 판본간의 관계를 살펴보았다. 네팔 서부 될뽀 지역의 네사르 사원에 함께 보관되어 온 네사르와 랑 칸쥬르는 다른 모든 판본들과 확연히 구분되는 이문(異文)을 상당 수 포함하고 있었으며, 그 중에는 8세기에 번역된 불공의 한역본(T.404)과 단독으로 상응하는 것도 있었다. 두 문헌간의 관계에 있어서는, 랑 칸쥬르가 네사르 칸쥬르를 저본으로 하여 제작되었음을 말해주는 근거들이 다수 발견되었다. 따라서 이들이 향후 이루어질 티베트 대장경 문헌비평 연구에서 반드시 참고해야 하는 중요한 판본임을 증명할 수 있었다.

Abstract

Since the late 1970s, the study of the Kanjur, initiated by Helmut Eimer and followed by Paul Harrison, Peter Skilling and other scholars, has drastically improved our understanding of Kanjur transmission, particularly of its historical background and stemmatic relationship. Building on the knowledge and insights gained from past research, I have examined some central parts of the Gaganagañjaparipṛcchā, the eighth chapter of the Mahāsaṃnipāta, as a sample of the whole, based on twenty-one textual witness, viz., Basgo, Cone, Derge, Gondhla, Hemis I, Hemis II, Lang, Lhasa, Lithang, London, Namgyal, Narthang, Nesar, Phug brag I, Phug brag II, Qianlong, Ragya, Shey, Stog Palace, Tabo II, and Urga. In the present article, I first offer an overview of my text-critical work on the Gaganagañjaparipṛcchā, and then analyze the results obtained by evaluating the textual witnesses mentioned above, focusing on two newly available Kanjurs, Nesar and Lang, both of which are from the same monastery in western Tibet. In doing so, I argue that the Nesar and Lang Kanjurs show a high affinity with one another, sharing a number of unique variants, and thus that these should be consulted as important witnesses in future Kanjur studies.

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