龍城 禪師의 『천수경』 硏究 = Research on Cheonsugyeong(千手經, Thousand hands Sutra) by Yongseong(龍城) Seonsa(禪師)

다국어 초록 (Multilingual Abstract)

This writing is to consider the characteristic of the structure and the translation of Cheonsugyeong(千手經, Thousand hands Sutra, 1938) by Yongseong(龍城) Seonsa(禪師, Zen master) who made a significant contribution to both Seon(禪, meditation) and Gyo(敎, doctrine) of Korean Modern Buddhism. In order to understand the characteristic of the structure of Cheonsugyeong(Thousand hands Sutra), firstly one should know that the current version is not merely composed of a regular form of contemplating and reciting(念誦) in Cheonsucheonan Gwanjajaebosal Gwangdaewonman Muae Daebisim Darani Gyeong(千手千眼觀自在菩薩廣大圓滿無碍大悲心陀羅尼經, Thousand hands and thousand eyes-Avalokiteśvara-Vast and complete-Free from all obstacles-The great loving heart-Dhārani Sutra) from which it is originated.
In order words, the regular form of contemplating and reciting(念誦) in the current version is different from the original. That is why the structure of the current version in Korean Buddhism has been studied considerably. This writing is to identify the characteristic of the structure of Cheonsugyeong(Thousand hands Sutra), based on the exiting research results, by comparing and analyzing regular forms of contemplating and reciting(念誦) of the original and several meaningful versions published later,
The characteristic of the structure of Cheonsugyeong(Thousand hands Sutra) by Yongseong is that he chose the regular form of contemplating and reciting(念誦) aiming at pure thousand hand dharani, different from that which had come into wide use relatively in Korean Buddhism before his Cheonsugyeong(Thousand hands Sutra). It may be because he had been practicing Cheonsu(千手, one thousand hands) and Yukjaju(六字呪, The six syllable dharani) as his daily routine since he renounced the world, and so he had sense that ‘Cheonsu(千手, one thousand hands)’ should be the original Thousand hands.
Next, the feature of his translation of Cheonsugyeong(Thousand hands Sutra) is examined through comparing the difference between his translation and earlier ones. It is found out that he made a liberal translation compendiously and literatim which makes it possible to recite more easily than Cheonsuhaeseol(commentary on Thousand hands) by Ven. Kim, Heo and Cheonsugyeong Eonhae(the Korean Annotation of Thousand hands Stutra) by Ven. Kweon, Sangro. For instance, a verb ‘weon(願, wish)’ at the beginning is extraposed as a predicate in the majority of cases and as for the sequence of translation, ‘ayakhyangdosan(我若向刀山)’ in ‘yukhyang(六向, six towards)’ is translated into ‘If I head for Knife mountain’ etc.
In chapter V, his Cheonsugyeong(Thousand hands Sutra) is compared with the versions published later in order to look into the effect which it had on the publication and the translation of them in later Korean Buddhism. The result of the comparison is that the influencing relationship of the structure and the translation of Cheonsugyeong(Thousand hands Sutra) can be summarized as follows.
Later versions fail to succeed the regular form and the offering rites of contemplating and reciting(念誦) of pure thousand hands-dharni which his Cheonsugyeong(Thousand hands Sutra) contains.
But he pursuit a liberal translation compendiously and this style of his translation was continued to four letters, four foots and three foots etc, and there are few of expository translation in later versions. The rhythm is similar to but more liberal translation is different from his style.
Eventually, Yongseong seeked for Cheonsugyeong(Thousand hands Sutra) aiming at pure thousand hand dharani, which might be regarded as the result of ‘gyiwonjeongjong(歸源正宗)’ that is, ‘returning to the origin of the right doctrine’.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구 목적 = 1
• 2. 연구범위 및 방법 = 3
• Ⅱ. 용성 선사의 생애 = 5
• 1. 출가와 수행 = 5
• 2. 교화와 사회참여 = 11
• 3. 역경과 저술 = 16
• Ⅲ. 주요 ‘천수’염송법식의 구조와 특징 = 21
• 1. 천수다라니경과 의궤(儀軌) = 23
• 1) 천수천안관세음보살광대원만무애대비심다라니경 = 23
• 2) 천수천안관세음보살대비심다라니 = 24
• 3) 천수참법(千手懺法) = 25
• 2. 천수위주 의례문(儀禮文) = 27
• 1) 『오대진언집』 = 27
• 2) 『염불작법』 = 28
• 3) ‘영산 ･ 수륙재’ = 29
• 4) 『삼문직지』 = 32
• 5) 『일용작법』 = 33
• 3. 천수경식 의범(儀範) = 36
• 1) 『고왕관세음천수경』 = 36
• 2) 『천수해설』 = 37
• 3) 『소재길상 불경요집』 = 38
• 4) ｢천수다라니경 언해｣ = 40
• 5) 『불자필람』과 『석문의범』 = 41
• 6) 기타 예참과 작법 = 42
• 4. 용성 선사의 『천수경』 = 43
• 1) 구조 = 43
• 2) 특징 = 44
• Ⅳ. 이전 역과 용성 선사 역의 차이 = 46
• 1. 송경의식 = 46
• 2. 계청과 왈 = 50
• 3. 계수와 찬탄 = 53
• 4. 발원문 = 57
• 5. 사방찬과 엄정게 = 60
• 6. 참회게 = 63
• Ⅴ. 용성 선사 본과 후대본의 비교 = 65
• 1. 구조적인 측면 = 65
• 2. 번역적인 측면 = 71
• Ⅵ. 결 론 = 79
• 참고문헌 = 83
• Abstract = 87