불교 딴뜨리즘의 한 정점: 아바야까라굽따와 마음의 의례
The Culmination of Buddhist Tantrism: Abhaykaragupta and the Mental Liturgy
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본 연구는 후기 인도불교에 있어서 딴뜨라 불교에 대한 가장 위대한 학승으로 불리는 아바야까라굽따의 삶, 저작들, 사상을 소개하며, 그가 대표하는 ‘마음의 의례’를 살피는 데 그 목적이 있다. 아바야까라굽따에 따르면, ‘마음의 의례’는 불교 딴뜨리즘에 있어서 궁극의 의례이다.본고의 제 1장에서는 우선 아바야까라굽따의 저서들에 있는 간기들과 티베트의 역사서들을 참조해서 그의 삶을 재구축한다. 그런 뒤 티베트 대장경 속에 수록된 26개 저서들에 대한 간단한 개요를 소개한다. 마지막으로 아바야까라굽따에게 큰 영향을 미친 중요한 딴뜨라 불교의 전통들과 함께, 그의 사상을 간단히 요약한다.제 2장에서는 우선 그의 대표작『바즈라발리』에서 보이는 ‘마음의 의례’에 관해 고찰한다. 아바야까라굽따는 50개의 의례법 중에서 하나를 ‘마음의 의례’에 할애하고, 다른 의례법들 중에서 몇몇 구체적인 예들을 소개하고 있다. 그런 뒤『니쉬빠나요가발리』,『조띠르만자리』,『아바야빠다띠』등에서 보이는 ‘마음의 의례’를 고찰한다. 결론은 ‘마음의 의례’가 항상 통과의례 등 만다라 의례의 문맥에서만 사용되며, ‘신성 요가’와 만뜨라가 대단히 중요하다는 것이다.
Abstract
Abhayākaragupta was probably the greatest ritual theorist in the later phase of Indian Buddhism, as demonstrated by his major works on Tantric Buddhism. In Tantric Buddhism, a ritual theorist was always a ritualist, but not necessarily vice versa. As a ritualist, we do not have any historical records on Abhayākaragupta's ritual performance, but his ritual activities are sufficiently attested to by his tantric works. As a ritual theorist, Abhayākaragupta synthesized Buddhist maṇḍalas and maṇḍala rituals of diverse Tantric traditions in the Vajrāvalī, his magnum opus. In this great maṇḍalavidhi, he also introduces the 'mental liturgy' (mānasavidhi) for which he was one of the champions. We can get an inkling of the 'mental liturgy' through some of Abhayākaragupta's works, viz. the Vajrāvalī, the Niṣpannayogāvalī, the Jyotirmaῆjarī, and the Abhayapaddhati. As prescribed by Abhayākaragupta, the 'mental liturgy,' which is based on deity yoga (devatāyoga) and mantras, was considered to be the higher means than the external liturgy based on the maṇḍala of colored powders or the maṇḍala painted on a cloth. Abhayākaragupta believes that the 'mental liturgy' is superior to external one because it is more effective for removing impediments. Examples of the 'mental liturgy' in Abhayākaragupta's works lead us to reach the following conclusions: First, the 'mental liturgy' is always applied to maṇḍala rituals such as the consecration ceremony; second, it should be bestowed on only disciples of superior capacity; third, it's basis is deity yoga by a master of maṇḍala visualization; fourth, this very high level of deity yoga is only possible for a guru, who has gone beyond the dichotomy of the subject and the object.
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