韓國 古代의 天竺求法僧 硏究 = A study on the dharma-seeking monks of ancient Korea

다국어 초록 (Multilingual Abstract)

The purpose of this study is to review the seeking the Dharma and the transmission activities of 15 ancient Korea monks - Gyeom-ik(謙益)·Uisin(義信)·Ariyabalma(阿離耶跋摩)·Hye-eop(慧業)·Hyeongak(玄恪)·Hyeontae(玄太)·Gubon(求本)·Hyeryun(慧輪)·Hyunyu(玄遊)·Wonpyo(元表)·Hyecho(慧超)·Muru(無漏)·Ojin(悟眞), including two Korean monks whose identities are unknown.
They all travelled to India from the first part of the 6th century to the latter part of the 8th century. It is my intent to research exactly what they were seeking.
Historically, the first monk to seek and transmit the Dharma was Śākyamuni Buddha himself. The Buddha left his home in the palace and his family to seek the ultimate truth. He endured years of severe ascetic practices but finally attained enlightenment. At first, the Buddha knew that no one would understand his profound teaching of ultimate truth. He originally planned to give up on transmitting the Dharma, but eventually accepted the entreaties of Brahma Heaven and Indra to transmit it. The Buddha first preached the way of liberation to the five bhikṣus (五比丘) who had practiced asceticism with him. They were the recipients of his first sermon (初轉法輪, first turning of the wheel of the Dharma), subsequently becoming his first disciples.

King Aśoka converted to Buddhism in 261 B.C.E. and became a famous patron of Buddhism who actively encouraged transmission of the Dharma. It is said he held the Third Buddhist Council in the capital city of Pāṭaliputra in the 17th year of his reign. He erected stūpas and stone pillars all over India and dispatched missionaries abroad, where their missionary efforts are said to have extended from the borders of China to Macedonia, Epirus, Egypt, and Cyrene. During his reign, Buddhism spread throughout India and Southeast Asia, and even into some areas of Western Asia.

Buddhism was also transmitted by the activities of foreign monks in Korea. The monk Mukhoja(墨胡子) first transmitted Buddhism to Goguryeo. The monk Ado(阿道) came to Silla to propagate Buddhism from the Eastern Jin dynasty(東晋) around 374 and built many temples. He is said to have been a native of India. Tales of his life-risking efforts to transmit the Dharma are very famous in Korean history. A Serindian monk named Mālananda(摩羅難陀) traveled to the Eastern Jin dynasty and then later to Baekje’s port city of Beopseong-po(法聖浦) in 384 to transmit the Dharma. Later however, fallacies and contradictions in the sutra translations of these monks were found. That was one of the main reasons many Dharma-seeking monks began to go to India, to import Sanskrit scriptures that had not yet been transmitted to confirm the contradictions.
According to historical sources such as the Foguoji (佛國記), the Da Tang xiyu ji (大唐西域記), the Da tang xiyu qiufa gaoseng zhuan (大唐西域求法高僧傳), the Nanhai jigui neifa zhuan (南海寄歸內法傳), the Wang o cheonchukguk jeon (往五天竺國傳), the Haedong goseung jeon (海東高僧傳), the Samguk Yusa (三國遺事), and other texts, the goals of these Dharma-seeking monks can be divided into three categories.
Firstly, some Korean monks traveled to India to bring back new Sanskrit scriptures to confirm and revise mistranslations of those already in Korea. Secondly, others wanted to go to Nalanda University, the center of Buddhist studies, to study popular Buddhist thought.
Thirdly, others wanted to make a pilgrimage to Buddhism’s Four (or Eight) Holy Sites. Of course there were other pilgrimage courses for the scripture's legend, anecdote, related people and etc.

At that time there were two routes these monks could take to India: the overland Silk Road(陸路) and the Sea Silk Road(海路). During the reign of Tang’s Emperor Taizong (唐 太宗 598~649), the overland Silk Road was also divided into a grassland route and a desert road, mostly through Tibet and Nepal. During the reigns of Gaozong (高宗) and Wu Zetian (武則天), the Sea Silk Road was the main route for pilgrimages. The overland Silk Road route was used mostly during the reign of Tang’s Emperor Xuanzong (唐 玄宗 685~762).
Dharma-seeking monks who traveled via the overland Silk Road were: Ariyabalma(阿離耶跋摩)·Hye-eop(慧業)·Hyeongak(玄恪)·Hyeontae(玄太)· Hyeryun(慧輪)·Muru(無漏)·Ojin(悟眞).
On the other hand, Gyeom-ik(謙益) and two unknown monks traveled via the Sea Silk Road. Hyunyu(玄遊), who become a monk in Sri Lanka, appears to have taken the Sea Silk Road. Wonpyo(元表) and Hyecho(慧超) appear to have used the Sea Silk Road to India but returned via the overland Silk Road. These Korean Dharma-seeking monks who traveled to India ultimately related to the Dharma-transmission activities.

Gyeom-ik(謙益), an early Baekje monk of the Vinaya school, traveled to India to learn Sanskrit and the Vinaya. He returned to Baekje in 526, bringing back the Five Part Vinaya (五分律), as well as a number of other Vinaya and Abhidharma texts. He translated these into literary Chinese, providing an important early impetus for the establishment of Vinaya studies in Korea. For their translations, he invited the great Indian Buddhist scholar Baedalda(倍達多).
Later, these translations were transmitted to Japan. Among these Dharma-seeking monks were two unknowns who got sick and died somewhere near Indonesia on their way to India. However, their journey itself impressed many people and so their activities were mentioned in The Da tang xiyu qiufa gaoseng zhuan (大唐西域求法高僧傳, Great Tang Chronicle of Eminent Monks who Traveled to the West Seeking the Dharma). Some Dharma-seeking monks, such as Ariyabalma(阿離耶跋摩), Hye-eop(慧業), and Hyeryun(慧輪) arrived safely in India but passed away while studying there. However, their studies and activities greatly influenced others and motivated many students from around the world to study at Nalanda University.

Hyecho is known today primarily as the author of Memoir of a Pilgrimage to the Five Indian Kingdom(往五天竺國傳), a travelogue recording his travels to India and Central Asia. It was written when he was young and was a valuable travel essay for future scholars. His doctrinal focus was on Buddhism’s Esoteric School. For fifty years he engaged in transmitting the Dharma at Daxingshan Temple (大興善寺) in Chang'an(長安), the center of Esoteric Buddhism, as an eminent monk recognized by the Tang emperor. Esoteric Buddhism was influenced by Hinduism in that it believed in miracles such as praying for rain, healing disease, etc. These eminent monks influenced both governors and the governed with their Dharma-transmission activities which in turn influenced ordinary people.

Ven. Muru(無漏) was a prince of Silla and lived in the same period as Hyecho. On his way to India via the Silk Road, he demonstrated his will to seek the Dharma by subduing a dragon at a temple on the Pamir Plateau. However,　after realizing, thanks to Avalokitêśvara Bodhisattva, that the place he had to transmit Dharma was Tang China, he returned there and settled on Mt. Holan to transmit the Dharma. Ven. Muru lived in China during the transition period from Tang’s Emperor Xuanzong to his son Suzong(肅宗). Emperor Xuanzong was opposed by An Lushan, and, after An Lushan’s death, Shi Siming led a revolt against the emperor. King Suzong acceded to the throne at Lingzhou, a small city in Ningxia, and repressed the rebellion. Ven. Muru was then a very famous monk, known for reciting and chanting Ratnaketu Tathāgata(寶勝佛) on Mt. Holan. King Suzong sent many envoys to invite him to the palace to put him in charge of praying for the well-being of the nation. After Muru passed away, in accordance with his wishes, his remains were transported to the branch temple of Xiayuan(下院) in Lingzhou.
Among many Dharma-seeking monks, Ojin's(悟眞) activities are especially outstanding as far as Dharma-transmission is concerned. Ojin, as one of the Esoteric monk, went to Tang, China and stayed at the center of Esoteric Buddhism, Daxingshan Temple(大興善寺) where Hyecho also there at that time. With his outstanding power of transmission, he showed diverse miracles to Chinese people.

The above-mentioned activities of 15 Korean Dharma-seeking monks are good examples that reveal the ancient Korean people's courage, spirit of adventure and determination to seek the Dharma. Even though they focused only on their religious mission, historically, they became a driving force and played a leading role in the cultural exchange of East and West. Buddhism began in far away India but was brought to Korea and propagated by these brave and determined Dharma-seeking monks. Their influence is still felt today in Korean traditions, history, culture, values and the Korean mindset.

목차 (Table of Contents)

• I. 緖論 1
• 1. 硏究目的과 先行硏究 1
• 2. 硏究範圍와 硏究方法 6
• II. 天竺求法僧의 史料와 著述 10
• 1. 求法의 史料들 11
• 2. 傳法의 著述들 27
• III. 天竺求法僧의 行路와 行蹟 40
• 1. 天竺求法僧의 行路 40
• 1) 陸路 43
• (1) 西域道 43
• (2) 中國 求法僧의 行路 48
• (3) 韓國 求法僧의 行路 51
• 2) 海路 78
• (1) 謙益과 百濟 航海術 82
• (2) 두 失名僧과 婆魯師 85
• (3) 玄遊와 獅子國 91
• (4) 元表와 天冠菩薩 住處地 93
• (5) 慧超와 南海洋 95
• 2. 天竺求法僧의 行蹟 104
• 1) 那爛陀 大學 遊學 104
• 2) 西域에서의 求法 108
• 3) 中國에서의 傳法 116
• Ⅳ. 天竺求法僧의 思想과 特徵 133
• 1. 小乘佛敎 134
• 1) 戒律思想 134
• (1) 百濟의 謙益 134
• (2) 阿離耶跋摩·慧輪의 律學 145
• 2) 毘曇思想 149
• (1) 謙益과 阿毘達磨 149
• (2) 阿離耶跋摩·慧輪과『俱舍論』 155
• 2. 大乘佛敎 159
• 1) 唯識思想과『攝大乘論』 159
• 2) 華嚴思想 164
• (1) 元表와 天冠菩薩信仰 167
• (2) 無漏와 五台山文殊信仰 179
• 3) 密敎思想 189
• (1) 密敎高僧 慧超 189
• (2) 無漏의 佛敎思想 197
• (3) 悟眞의 佛敎思想 220
• 3. 思想的 特徵 230
• 1) 小乘佛敎의 受容과 認識 230
• 2) 大乘佛敎의 受容과 理解 236
• Ⅴ. 天竺求法僧의 意義 247
• 1. 동아시아불교에서 天竺求法의 意味 247
• 2. 韓國佛敎에서 天竺·西域의 影響 249
• VI. 結論 252
• 참고문헌 257
• Abstract 270

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