본문 바로가기
KERD
논문KCI 등재

房山石經, 契丹大藏經, 그리고 高麗大藏經

Stone Sutras at Fangshan, the Liao Canon, and the Goryeo Canon

하정민
규장각한국학연구원 (Kyujanggak Institute for Korean Studies)|2020.09|한국문화|제91호|pp. 3-35|DOI 10.22943/han.2020..91.001

0

조회

0

다운로드

3

인용

0

참고문헌

키워드

고려대장경(高麗大藏經)방산석경(房山石經)정완(靜琬)운거사(雲居寺)거란대장경(契丹大藏經)통리(通理)응현목탑(應縣木塔)수기(守其)『고려국신조대장교정별록』(高麗國新雕大藏校正別錄)FangshanStone SutrasJingwanYunju Templethe Liao Canon (Khitan Canon or Qidan Canon)Great Mater Tonglithe wooden pagoda in Ying Countythe Goryeo CanonSugi’s Collation Notes
주제분류기타인문학

초록

Located in the Fangshan district in the southwest of Beijing, the Yunju temple contains a collection of stone-carved Buddhist scriptures. These stone-carved scriptures which are engravings of Buddhist sutras on stone slabs, are called the Fangshan Stone Sutras. The carving of the Buddhist scriptures on stone at Fangshan began in the early seventh century and continued until the seventeenth century. In particular the Liao dynasty witnessed a large-scale stone-carved sutra project at Fangshan in the eleventh and twelfth centuries. The stone sutras carved during this period were based on the text versions printed from the new Liao Canon (Khitan Canon or Qidan Canon). The Liao Canon was a complete collection of Buddhist scriptures compiled and carved on wooden blocks in the eleventh century, but it is not extant. The Fangshan Stone Sutras executed during the dynasty are fundamental in order to delve into real aspects of the Liao Canon and its relationship with the Goryeo Canon. This study closely examines the Fangshan Stone Sutras executed during the Liao dyansty, as a preliminary attempt to explore features and characteristics of the Liao Canon. To understand the Fangshan Stone Sutras executed during the dyansty, this paper looks into the formation and development of stone-carved sutras at Fangshan. This paper also explores the motivation of the creation of the stone-sutras and their original texts on which the stone sutras were based, from the seventh to seventeenth century. A great number of stone-carved sutras created during the Liao dynasty are handed down at Fangshan, and thus a close investigation on the stone-carved sutras will bring little known aspects of the Liao Canon to light. Importantly a very small number of printed copies from the Liao Canon were discovered in a wooden pagoda in Ying County, Shanxi province in China recently. The comparison of some printed texts from the wooden pagoda to the Fangshan Stone Sutras during the Liao dynasty reveals the fact that the texts of the copies were almost identical, but the scale, format and style of them were different. In particular, the scale of the stone sutras is a bit larger than that of the wooden pagoda pieces. This discrepancy in scale indicates that scripts for stone sutras at Fangshan had to be rewritten to adjust to the size of the stone slabs. Other important pieces of reference for research on the Liao Canon are Sugi's Collation Notes on the second edition of the Goryeo Canon finished around the mid-13th century. Considering several pieces of information obtained by comparing the extant texts from the wooden pagoda in Ying County to the stone-carved sutras at Fangshan, this paper focuses on Sugi’s notes on the corresponding Buddhist scriptures included in the second Goryeo Canon. A careful analysis of Sugi's notes about the specific texts appears to confirm the accuracy and reliability of Sugi’s notes and suggest a distinct characteristic of the Liao Canon that are different from other Buddhist canons.

Abstract

Located in the Fangshan district in the southwest of Beijing, the Yunju temple contains a collection of stone-carved Buddhist scriptures. These stone-carved scriptures which are engravings of Buddhist sutras on stone slabs, are called the Fangshan Stone Sutras. The carving of the Buddhist scriptures on stone at Fangshan began in the early seventh century and continued until the seventeenth century. In particular the Liao dynasty witnessed a large-scale stone-carved sutra project at Fangshan in the eleventh and twelfth centuries. The stone sutras carved during this period were based on the text versions printed from the new Liao Canon (Khitan Canon or Qidan Canon). The Liao Canon was a complete collection of Buddhist scriptures compiled and carved on wooden blocks in the eleventh century, but it is not extant. The Fangshan Stone Sutras executed during the dynasty are fundamental in order to delve into real aspects of the Liao Canon and its relationship with the Goryeo Canon. This study closely examines the Fangshan Stone Sutras executed during the Liao dyansty, as a preliminary attempt to explore features and characteristics of the Liao Canon. To understand the Fangshan Stone Sutras executed during the dyansty, this paper looks into the formation and development of stone-carved sutras at Fangshan. This paper also explores the motivation of the creation of the stone-sutras and their original texts on which the stone sutras were based, from the seventh to seventeenth century. A great number of stone-carved sutras created during the Liao dynasty are handed down at Fangshan, and thus a close investigation on the stone-carved sutras will bring little known aspects of the Liao Canon to light. Importantly a very small number of printed copies from the Liao Canon were discovered in a wooden pagoda in Ying County, Shanxi province in China recently. The comparison of some printed texts from the wooden pagoda to the Fangshan Stone Sutras during the Liao dynasty reveals the fact that the texts of the copies were almost identical, but the scale, format and style of them were different. In particular, the scale of the stone sutras is a bit larger than that of the wooden pagoda pieces. This discrepancy in scale indicates that scripts for stone sutras at Fangshan had to be rewritten to adjust to the size of the stone slabs. Other important pieces of reference for research on the Liao Canon are Sugi's Collation Notes on the second edition of the Goryeo Canon finished around the mid-13th century. Considering several pieces of information obtained by comparing the extant texts from the wooden pagoda in Ying County to the stone-carved sutras at Fangshan, this paper focuses on Sugi’s notes on the corresponding Buddhist scriptures included in the second Goryeo Canon. A careful analysis of Sugi's notes about the specific texts appears to confirm the accuracy and reliability of Sugi’s notes and suggest a distinct characteristic of the Liao Canon that are different from other Buddhist canons.

참고문헌 (77)

  1. 中國佛敎協會, "房山雲居寺石經", pp.8~15 (1978), 文物出版社
  2. 中國佛敎協會, "房山石經 총 30권" (2000), 華夏出版社
  3. 氣賀澤保規, "中國佛敎石經の硏究: 房山雲居寺石經を中心に", pp.7~10 (1996), 京都大学学術出版社
  4. 竺沙雅章, "古典研究會創立二十五周年紀念國書漢籍論集", pp.617~623 (1991), 汲古書院
  5. 羅炤, "房山石經硏究 3", pp.79~103 (1999)
  6. Lothar Ledderose, "Carving Sutras into Stone before the Catastrophe: The Inscription of 1118 at Cloud Dwelling Monastery near Beijing", Proceedings of The British Academy, ser. Elsley Zeitlyn Lecture on Chinese Archaeology and Culture, 125, pp.392~ (2004)
  7. 大藏會, "大蔵經 : 成立と变遷", pp.39~41 (1964), 百華苑
  8. 이기영, "고려대장경의 역사와 의의", 고려대장경, 48, pp.5~11 (1976)
  9. 유부현, "한문대장경의 문자이동 연구", pp.68~71 (2011), 한국학술정보
  10. 山西省文物局, "應縣木塔遼代秘藏" (1991), 文物出版社
  11. 류부현, "高麗再雕大藏經에 收容된 契丹大藏經", 한국도서관·정보학회지, 35(2), pp.73~94 (2004), 한국도서관·정보학회
  12. 塚本善隆, "中國近世佛敎史の諸問題", pp.375~378 (1975), 大東出版社
  13. 唐臨, "冥報記", ~
  14. "寰宇訪碑錄", ~
  15. 陳述, "全遼文 11" (1981), 中華書局
  16. Sonya S. Lee, "Transmitting Buddhism to a Future Age: The Leiyin Cave at Fangshan and Cave-temples with Stone Scriptures in Sixth-Century China", Archives of Asian Art, 60, pp.43~ (2010)
  17. Lothar Ledderose, "Religion and Chinese Society: Ancient and Medieval China", pp.393~395 (2004), Chinese University Press : École française d'Extrême-Orient
  18. 陳燕珠, "新編補正房山石經題記彙編", pp.2~ (1995), 覺苑出版社
  19. Katherine R. Tsiang, "Monumentalization of Buddhist Texts in the Northern Qi Dynasty: The Engraving of Sutras in Stone at the Xiangtangshan Caves and Other Sites in the Sixth Century", Artibus Asiae, 56, pp.233~261 (1996)
  20. Ledderose, "Between Han and Tang: Visual and Material Culture in a Transformative Period", pp.235~236 (2003), Wenwu Chubanshe
  21. 桐谷征一, "仏敎史仏敎学論集: 野村耀昌博士古稀記念論集", pp.163~198 (1987), 春秋社
  22. 鳩摩羅什, "妙法蓮華經", T262, 9: 1a-62a, ~
  23. 菩提流支, "優婆提舍願生偈, In 無量壽經", T1524, 26: 230c-231b, ~
  24. 曇無讖, "菩薩地持戒品受菩薩誡法, In 菩薩地持經", T1581, 30: 912b-913a, ~
  25. 失譯, "現在賢劫千佛名經", T447, 14: 376a-383a, ~
  26. 鳩摩羅什, "八戒齋法, In 大智度論", T1509, 25: 159b-160a, ~
  27. 鳩摩羅什, "十方佛, In 十住毗婆沙論", T1521, 26: 41b, ~
  28. 竺法護, "三十五佛名並懺悔, In 決定毗尼經", T325, 12: 38c, ~
  29. 鳩摩羅什, "佛臨涅槃略說教誡經", T389, 12: 1110c-1112b, ~
  30. "大王觀世音經", ~
  31. 曇摩伽陀耶舍, "無量義經偈, In 無量義經", T276, 9: 384c, ~
  32. 曇無讖, "大般涅槃經偈, In 大般涅槃經", T375, 12: 409a, ~
  33. 曇摩伽陀耶舍, "無量義經", T276, 9: 384a-389b, ~
  34. 沮渠京聲, "觀彌勒菩薩上生兜率陀天經", T452, 14: 418b-420b, ~
  35. 安世高, "佛說溫室洗浴眾僧經", T701, 16: 802c–803c, ~
  36. 菩提流支, "金剛般若波羅密經", T236, 8: 752c-757a, ~
  37. 僵良耶舍, "五十三佛名, In 佛說觀藥王藥上二菩薩經", T1161, 20: 663c, ~
  38. 求那跋陀羅, "勝鬘師子孔一乘大方便方廣經", T353, 12: 217a-223b, ~
  39. 鳩摩羅什, "維摩詰所說經", T475, 14: 537a- 557b, ~
  40. 佛馱跋陀羅, "大方廣佛華嚴經菩薩百四十願, In 大方廣佛華嚴經", T278, 9: 430c-432c, ~
  41. 羅炤, "雷音洞舍利與“房山石經”", 世界宗敎硏究, 4, pp.139~141 (1987)
  42. 羅炤, "房山石經之源與靜琬的傳承", 文物, 3, pp.86~92 (2003)
  43. 北京圖書館, "房山石經題記匯編" (1987), 書目文献出版社
  44. 氣賀澤保規, "中國佛敎石經の硏究 -房山雲居寺石經を中心に", pp.23~105 (1996), 京都大学学術出版会
  45. 氣賀澤保規, "中國中世佛敎石刻の硏究", pp.296~337 (2013), 勉誠出版
  46. 智昇, "開元釋敎錄", T2154, 55: 680-700, ~
  47. 黃炳章, "石經山和雲居寺", 佛敎文化, 2, pp.85~ (2001)
  48. 陳燕珠, "房山石經中通理大師刻經之硏究" (1993), 覺苑文教基金會
  49. 氣賀澤保規, "緖論-「房山石經」新硏究の意味", 14~15 (1996)
  50. 黃炳章, "房山石經遼金兩代刻經槪述", 法音, 5, pp.86~ (1987)
  51. 黃炳章, "房山雲居寺石經", 法音, 1, pp.19~27 (1986)
  52. 박현규, "高麗 慧月 이 보수한 房山 石經山石經 답사기", 동북아 문화연구, 1(6), pp.5~28 (2004), 동북아시아문화학회
  53. 羅炤, "房山石經硏究 2", pp.337~357 (1999)
  54. 羅炤, "契丹藏的彫印年代", 中國歷史博物館館刊, 5, pp.15~17 (1983)
  55. 羅炤, "再談‘契丹藏’的彫印年代", 文物, 8, pp.73~81 (1988)
  56. 竺沙雅章, "新出資料よりみた遼代の佛敎", 禪學硏究, 72 (1994)
  57. 中純夫, "中國佛敎石經の硏究: 房山雲居寺石經を中心に", pp.194~239 (1996), 京都大学学術出版社
  58. "대승본생심지관경", ~
  59. 方廣錩, "고려 재조대장경과 동아시아의 대장경", pp.17~36 (2015), 한국학중앙연구원출판부
  60. "可洪音義", ~
  61. "東文選", ~
  62. "遼史", ~
  63. "高麗史", ~
  64. 오용섭, "혜조대사 구래의 요본대장의 봉안", 서지학연구, (27), pp.5~26 (2004), 한국서지학회
  65. 유부현, "고려대장경의 구성과 저본 및 판각에 대한 연구", pp.139~210 (2014), 시간의 물레
  66. "교정별록", ~
  67. 오용섭, "高麗國新雕大藏校正別錄 硏究", 서지학연구, (창간) (1986)
  68. 강순애, "高麗國新雕大藏校正別錄의 分析을 통해 본 初雕 및 再雕大藏經의 變容에 관한 硏究", 한국비블리아학회지, 7(1), pp.103~146 (1994)
  69. Robert E. Buswell Jr., "Sugi’s Collation Notes to the Koryŏ Buddhist Canon and Their Significance for Buddhist Textual Criticism", The Journal of Korean Studies, 9(1), pp.129~184 (2004)
  70. 최연주, "『高麗國新雕大藏校正別錄』의 校勘 유형과 성격", 석당논총, (68), pp.139~174 (2017), 석당학술원[DOI]
  71. 유부현, "『高麗大藏經』의 校勘學的 硏究" (2018), 시간의 물레
  72. "중아함경", ~
  73. 小野玄妙, "佛書解說大辭典 5", pp.24~25 (1933), 大東出版社
  74. 김영미, "高麗大藏經本 『釋摩訶衍論』의 底本 연구", 이화사학연구, (59), pp.130~158 (2019), 이화사학연구소[DOI]
  75. 김영미, "高麗와 遼의 불교 교류 －『釋摩訶衍論』을 중심으로－", 한국사상사학, (33), pp.109~131 (2009), 한국사상사학회
  76. "석론", ~
  77. 守其, "高麗國新雕大藏校正別錄 권30", pp.660~ (1994), 동국역경원

관련 논문AI추천

高麗大藏經本 『釋摩訶衍論』의 底本 연구김영미이화사학연구소 · 이화사학연구2019 · 제59호13~14세기의 대장경 인출·유통과 고려대장경강호선규장각한국학연구원 · 한국문화2020 · 제91호A Bibliographical Study of the Tripitaka Koreana유부현한국서지학회 · 서지학연구2011 · 제49호THE ENSHRINEMENT OF THE TRIPITAKA KOREANA PRINTING WOODBLOCKS AT HAEIN-SA TEMPLE AND THE TEMPLE'S ELEVATED STATUS IN SUBSEQUENT YEARS성안스님(임득균)석당학술원 · 석당논총2012 · 제54호東アジアにおける仏教写本研究の 現況と研究方法오치아이 토시노리불교문화연구소 · 불교학리뷰2010 · 제7호日本 南禪寺 所藏의 高麗 初雕大藏經남권희한국서지학회 · 서지학연구2007 · 제36호

이 간행물의 다른 논문 (9건)

13~14세기의 대장경 인출·유통과 고려대장경강호선pp. 37-71고려대장경 인출본(印出本)에 보이는 묵서의 검토: 세조대 인출본을 중심으로바바히사유키pp. 73-91일제시기 고려대장경 조사 및 인경 사업: 1910년대 보고서를 중심으로양혜원pp. 93-118正祖의 朱熹 붕당론 독해와 활용이동화pp. 121-147조선후기 수령의 법적 지위와 형벌권 행사의 실상: 『목민심서』를 중심으로심재우pp. 149-175
원문 보기