中國密敎 五臟身體觀 成立에 관한 硏究 : 『三種悉地軌』를 中心으로 = A study on establishment of five viscera body contemplation in Chinese Vajrayāna Buddhism

국문 초록 (Abstract)

인도에서 중국으로 전래된 불교는 인도 전통의 몸에 대한 교설을 포함하고 있으며, 이
는 중국의 고유사상 및 전통의학상식과 맞물려서 中國密敎 特有의 五臟身體觀이라는 修
行法을 낳았다. 이 점은 인도사상에 관한 최초의 출처인 베다에서부터 그 근원을 찾을
수 있으며, 초기불교와 대승불교의 모든 문헌에서 그 근거를 찾을 수 있다. 베다시대의
의학은 리그베다와 아타르베다의 두 문헌에 의하여 고찰할 수 있는데 아유르베다는 아타
르바베다의 한 부분이며 여기에서 신체에 관한 인도의 전통적인 견해를 볼 수 있다.
또한 초기불교의 실제수행법에 대한 대표적인 경전은 大念處經, 念處經, 入出息念
經, 念身經 등이 있다. 대념처경, 염처경에서는 마음챙김의 대상을 몸, 느낌, 마음,
법으로 하고 염신경에서는 몸의 다양한 현상들을 대상으로 하며, 『입출식념경』은 몸
의 여러 현상들 중에서 호흡현상만을 대상으로 한다. 신체수행관은 고대인도전통의 요가
수행의 산물로 볼 수 있으며, 불교가 중도적으로 적합하게 발전시킨 것이다.
인도대승불교는 초기불교와 부파불교를 거쳐 발전한 것이지만 그 해부학적 신체관은
초기불교의 전통을 지키고 있다. 신체수행관을 不淨觀, 慈心觀, 緣起觀, 呼吸觀, 念佛觀의
다섯으로 정리하는 데, 수행적인 면에서 대승불교는 신체에 관한 이해를 초기불교로부터
폭넓게 수용한다.
中國 天台宗의 智顗(538~597)는 초기불교 이래의 수행법들을 중국대승불교의 입장에
서 체계적으로 정리하였는데 그것이 摩訶止觀이다. 이처럼 중국에서 불교는 인도로부
터 전래된 전통적 견해를 수용하되 여기에 중국적인 사고방식을 접목시키며, 특히 중국
문화를 수용하면서 스스로 중국화의 길을 걸었다.
도교가 한창 융성하던 唐나라 때에 인도에서 두 사람의 密敎巨匠들이 중국으로 들어옴
으로써 비로소 純密의 密敎가 전래된다. 善無畏가 전한 것은 大日經을 중심으로 하는
胎藏密敎이며, 金剛智가 전한 것은 金剛頂經의 사상을 전하는 金剛界密敎이다. 印度에
서는 서로 다른 지역에서 大日經과 金剛頂經의 형태로 출현하였던 것이 큰 시차없이
비슷한 시기에 중국에 전래되면서 兩部를 相承한 惠果 이후 金胎兩部의 밀교로 전개되었
다. 이것은 중국밀교를 형성하는 중요한 두 敎學이며, 중국불교의 커다란 축이 된다. 그
러나 도교의 득세로 견제를 받고, 安史의 亂이나 會昌의 法亂을 겪으며 중국의 밀교는
교학적이나 세력면에서 제대로 성장하지 못하고 쇠락하였다. 이로써 중국밀교는 결과적
으로 현실과 타협하여 변용되었다.
이와 같은 배경에서 중국의 밀교는 민중에 접근하기 위한 방편적 변용이 절실히 필요
하였고, 그러한 노력은 밀교를 중심으로 中國傳統思想을 수용하면서 밀교가 중국화되는
양상으로 진행되었다. 이러한 사실을 종합적으로 감안하면, 三種悉地破地獄轉業障出三界
秘密陀羅尼法(이하 三種悉地軌로 약칭)에 나타나는 五字眞言과 五臟身體觀은 金胎兩
部라는 중국적 밀교전개와 中國傳統思想의 수용을 보여주는 뚜렷한 결과이다. 三種悉地
軌에 보이는 중국밀교의 독특한 수행법은 인도에서 전래한 佛敎修行觀을 계승하면서 중
국전통의 도교수행법을 흡수하여 발전시킨 것이다. 사상적으로 보면 그것은 金胎兩部의
밀교사상을 기반으로 하고 그 위에 중국전통사상인 陰陽五行思想과 傳統醫學思想을 수용
한 것이며, 실천적 행법으로는 密敎의 阿字觀을 확장한 五字觀에 중국도교의 五臟觀과
六字訣을 흡수하여 융합한 것이다.
이러한 양상은 당 왕조의 치세 하에서 도교가 크게 득세할 때, 도교사상과 행법을 밀
교 안에 선별적으로 수용하여 중국사회의 반감과 거부를 피하고, 용이하게 밀교를 전교
하려는 현실적, 필요적 노력에 따른 것으로 보여진다. 당시 중국의 도교는 고대로부터 전
승된 오장관과 각종 제례에서 주문을 사용하며, 신선을 지향한 구체적 수행방법으로서
道人吐納法과 六字訣 등을 발전시켜 왔다. 도교세력의 확장으로 민중에게 친숙한 개념이 던 도교적 요소를 밀교는 애써 받아들이고 활용하였다. 밀교는 五智五佛의 身體布置를
五臟觀과 결합시키고, 五字觀은 道敎行法 六字訣의 醫療的 健康功能을 實踐原理로서 첨
부하여 五臟身體觀이 성립된 것이다.
五臟의 觀念은 중국에서는 五行思想에 의거하여 전통의학에서 독립적으로 설해 온 내
용이다. 河上公章句에서 魂, 魄, 神, 精, 志라는 추상적인 오장신은, 黃庭經에서는
구체적인 이름과 자를 가진 인격적 오장신으로 바뀌었다.
印度의 경우, 金光明經에서 四佛의 思想과 配置가 등장되면서 유식학파를 거쳐 발전
한 四智의 학설이 밀교에서 五智ㆍ五佛로 상징되어 오대와 결합되고 그것이 다시 신체내
부에 포치된 것과 유사하다. 印度式 自然觀인 地ㆍ水ㆍ火ㆍ風ㆍ空의 五大는 中國式 自然
觀으로 보면, 火ㆍ水ㆍ木ㆍ金ㆍ土의 五行이므로 五腸은 五行의 신체포치이다. 또한 오불
은 唯識學派의 四智를 밀교에서 五智로 발전시켰고, 이 오지라

다국어 초록 (Multilingual Abstract)

The Buddhism propagated from India to China consisted of traditional
teaching about human body. It meshed with Chinese unique ideas and
traditional medical knowledge produced Oh-Jang-Sin-Che-Gwan(Observation
Method of Five Body Parts). The source of this method can be found in the
Veda of Indian Philosophy and the foundation can be found in Early and
Mahayana Buddhist literature. The medicinal science of Veda period can be
explained in the base of two manuscript of Rigveda and Atharvaveda.
Ayurveda is a part of Atharvaveda and Indian traditional view regarding to
physical body can be seen in it.
Ascetic practice related to Body can be seen as the contents of Ancient Indian Tradition of Yoga practice and moderately developed ideally suited to
Buddhism. Ascetic practice related to Body can be described dividing into
asubhasaññā(不淨觀), mettā-Bhāvana(慈心灌), ānāpānasati(緣起觀), breathing(呼吸
觀), Chanting(念佛觀) and this understanding of body in early buddhism was
widely used by ascetic practice of Mahāyāna Buddhism.
Patriarch Jiwei of Chinese Tiantai Order had developed ascetic practices
under Early Buddhism and systematically organized in the perspective of
Chinese Mahāyāna Buddhism. This is what we called as Mahachigwan(摩訶止
觀: The Great Calming and Contemplation).
Thus, Buddhism in China accommodated the traditional view of India and
combined with Chinese way of thinking. In particular, they accommodated the
Indian Culture and walked themselves in the way of China. In Tang Dynasty
when Taoism was flourishing in swing, two masters of Sunmil Vajrayāna
Buddhism<順密密敎> entered China and introduced Vajrayāna Buddhism.
Śubhakara Siṃha introduced Garbha koṣa based on Mahāvairocana Tantra
and Vajrabodhi introduced Vajradhātu maṇḍala based on Sarvatathāgata
Tattvasaṃgraha in China.
Mahāvairocana and Vajradhātu form of Tantra that had emerged in different
regions in India was brought to China around the same time without large
time difference. These two Vajrayāna sutras after they were handed down by
Hyegwa were developed into Vajrayāna Buddhism of Vajradhātu-Garbha. These
two religious teachings are important to form the Vajrayāna Buddhism in
China and became the major axis of the Chinese Buddhism. However,
Vajrayāna Buddhism in China wasn’t able to grow well in terms of religious
study and power and was declined at the end. As a result, the Vajrayāna Buddhism was transformed by compromising with reality.
In this background, Vajrayāna Buddhism of China urgently needed of
expedient changes to approach the populace. This resulted with
accommodation of Chinese Traditional Philosophy by Vajrayāna Buddhism
shows the Chinese transformation of Vajrayāna Buddhism.
If this truth comprehensively considered, Five Syllable Mantra and Five viscera
contemplation would appear in Samjongsilchifijiokjeonabjangchulsamgyebimild
haranibeob ｢三鐘悉地破地獄眞言出三界秘密陀羅尼｣ Samjongsiljikwe <｢三種悉地軌｣>
here after) showed distinct result of spread of Vajra-Garbha Vajrayāna
Buddhism and integration of Chinese Traditional Philosophy.
Special Ascetic Practice of Chinese Vajrayāna Buddhism explained in
Samjongsiljegwan is the Buddhist Ascetic Practice that was introduced by India
and continuously handed down and developed with the combination of
Taoism Ascetic Practice.
Ideologically this shows it had made firm foundation of Vajra-Garbha of
Vajrayāna Thought and integrated the Yin-yang five elements of Chinese
Traditional Thought with Chinese traditional medicine. As a practical ascetic
practice, Five Syllable Contemplation Practice of Vajrayāna, which is also the
extension of Ā syllable Contemplation Practice fused with Five viscera
contemplation and Yukchagyeol<六字訣>.
Under the reign of the Tang dynasty when Taoist was significantly powerful,
Taoist thought and practice were selectively accepted in Vajrayāna Buddhism.
This could be seen as realistic necessary effort in transmission of Vajrayāna
Buddhism and avoid rejection and resentment of Chinese society.
In those days Taoism of China developed Five viscera Contemplation practice that was handed down from ancient time, mantras used in various
rituals oriented method for performing Tao yin (Guiding and pulling breathing
practice) and Yukjagyeol, etc. Due to its power, people were already familiar
with the Taoism, so elements of taoist were also utilized by Vajrayāna
Buddhism. Five Wisdom and Five Buddha Aṅga Nyāsa of Vajrayāna Buddhism
was combined with Five Viscera Contemplation. And Five Syllable
Contemplation practice was attached with Yukchagyeol as Principles and
practice of medical and health-functional of it. Five Viscera Body
Contemplation was born in these circumstances.
The notion of the five viscera was independently described in the traditional
Chinese medicine according to Five elements thought. Jing, qi, shen, hun and
po of five viscera in Hasanggonggu <｢河上公章句｣> changed into new viscera
body with a specific name and the character in Hwangjeonggyeong.
In India, four Buddha’s arrangement can be seen in Geumgangmyeonggyong <｢金光
明經｣> . This is so similar to the doctrine of four wisdom that was developed
through Yogācāra and symbolized as Five Buddha-Five wisdom in Vajrayāna
Buddhism later fused with Five elements and place them in the inner parts of
the body. Indian view of nature is Five elements which consist of earth, water,
fire, ether and wind which in Chinese view of nature is Five elements which
consist of Tuesday, Wednesday, Thursday, Friday and Saturday, so Five viscera
is placing of each Five elements in the inner parts of body. Also Five Buddha
is the development of 4 wisdom of Yogācāra in to Five wisdom in Vajrayāna.
The personification notion of Five wisdom is Five Buddha.
Five ElementsㆍFive FamilyㆍFive W

목차 (Table of Contents)

• Ⅰ. 序論····················································································································· 1
• 1. 硏究目的·············································································································· 1
• 2. 硏究方法·············································································································· 4
• Ⅱ. 印度에서 身體觀의 起源과 그 展開······································································· 8
• 1. 아유르베다의 身體觀···························································································· 8
• 1) 아유르베다의 起源과 意味·················································································· 8
• 2) 아유르베다의 解剖學的 身體觀········································································· 10
• 3) 만트라의 音素的 機能······················································································ 17
• 4) 차크라 ·············································································································· 21
• 2. 佛敎 文獻에 보이는 身體觀················································································ 27
• 1) 初期佛敎 文獻에 보이는 身體觀······································································· 27
• 2) 部派佛敎 文獻에 보이는 身體觀······································································· 31
• 3) 大乘佛敎 文獻에 보이는 身體觀······································································· 35
• 3. 密敎 文獻에 보이는 身體觀················································································ 36
• 1) 大日經의 身體觀··························································································· 36
• 2) 五大說·············································································································· 43
• 3) 眞言種字·········································································································· 48
• Ⅲ. 中國 傳統思想과 五臟身體觀··············································································· 55
• 1. 中國의 陰陽五行思想·························································································· 55
• 1) 陰陽說·············································································································· 56
• 2) 五行說·············································································································· 60
• 3) 陰陽五行說의 成立··························································································· 66
• 2. 中國의 傳統醫學思想·························································································· 70
• 1) 五臟六腑說······································································································· 70
• 2) 經脈說·············································································································· 76
• 3. 道敎의 思想······································································································· 77
• 1) 道敎의 成立····································································································· 77
• 2) 隨⋅唐代 道敎의 隆盛····························