新羅僧圓測的著作及其流傳考

The Life of the Korean Monk Wonchuk圓測 and the Circulation of his works: A philological survey

圓測은 저명한 신라의 승려다. 그는 일찍이 당대 저명한 번역승이자 法相宗의 大師였던 玄奘에게서 唯識學을 배워 현장 문하의 중요한 제자 가운데 한 사람이 되었다. 역대로 현장에 대한 연구는 심도 있게 진행되었으며, 여러 시기 수많은 학자들이 이에 몰두했는데, 이 신라승려와 유식학의 종장이었던 현장과의 관계에 대한 관심은 부족한 편이었다. 본 논문은 원측의 저작과 그의 행적을 중심으로, 두 가지 관련 문제를 살펴보았다. 첫 번째로는 落合俊典敎授를 필두로 하는 古寫經硏究 단체가 일본의 七寺和法金剛院寫經에서 발견한 『古聖敎目錄』(擬題)과 『大小乘經律論蔬記目錄』이라는 章疏目錄을 공포하였는데, 이 두부의 章疏目錄 가운데 圓測의 저작이 적지 않게 기록되어 있고, 이 가운데는 이전 사료에 기록되지 않은 것도 몇 종류가 있다. 본 장에서는 이것을 기초로 삼고, 이 외의 다른 사료들을 종합하여 원측의 저작에 대해 새롭게 고증을 시도 하였다.

Wonchuk圓測 is an eminent Korean Monk who comes to China to study Buddhism with Master Hsuan-Tsang玄奘, one of the most prominent Fa Xiang School法相宗 masters and translators in the history of Chinese Buddhism during the Tang Dynasty. In recent years, there has been an increasing amount of literature on Hsuan-Tsang, either on his life, his works, or his Buddhist thoughts. But as one of the most outstanding disciples of Hsuan-Tsang, Wonchuk has long been underestimated by most scholars. Actually, Wonchuk is among the most prominent Korean literati monks in the Tang Dynasty. As one respectable scholar Mengyuan tong蒙元通 put it, “There were two spiritual pillars among the disciples of Hsuan-Tsang, one is Kuiji窺基, the other is Wonchuk.” Not only was Wonchuk one of the most crucial disciples of Hsuan- Tsang, but also he was a key figure in the history of Faxiang School. His classmate Kuiji composed several dozens of commentaries of Buddhist scriptures, thus known as “the composer of more than one hundred commentaries百部疏主 ”. Commentaries composed by Wonchuk were less than Kuiji, only three of his works are preserved in today’s Chinese Buddhist cannons, that is, the Commentary of the Golden Light Sutra, Sandhinirmocana Sūtra, and the Heart Sutra respectively. Did Wonchuk only compose three commentaries? As a matter of fact, we can find some of his works were recorded in the Catalogue of Commentaries章疏目錄. In Medieval China, many Buddhist monks like Wonchuk composed an immense number of commentaries, but they were almost lost in later Tang and the Five Dynasties. This paper attempts to give a reasonable interpretation of this phenomenon.