A Study on the Foundation of Esoteric Buddhism in the Works of Jnānapāda

doi:10.23058/IC.1..202008.173

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일반논문

A Study on the Foundation of Esoteric Buddhism in the Works of Jnānapāda Jnānapāda 저작에 나타난 밀교사의 단편: Cheong, Seongjoon
정성준; Research Professor, Esoteric Culture Research Institute, Uiduk University

위덕대학교 밀교문화연구원 연구교수

31 August 2020. pp. 173~198

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Abstract

인도불교사에서 대승불교는 밀교의 출현으로 인해 유가행의 수법상 변화의 계기를 마련하였다. 밀교수행은 다시 유가딴뜨라로부터 무상유가딴뜨라로 넘어가는 큰 전환기를 맞이하였다. 무상유가딴뜨라의 성립은 힌두교와의 교류를 통한 외교적 소재의 영향이 큰 것으로 알려져 있지만 내면적 역사는 석존 이후 제기된 연기법으로부터 시작된 연속성이 존재한다. 본 논문에서 살펴 본 8세기말 9세기초 활동한 갸나빠다의 수행편력은 훗날 자신의 저술에서 후기중관파의 교학적 특징을 반영하고, 아사리들로부터 익힌 밀교는 후기밀교 대부분의 소재들이 자신의 활동기에 존재하였음을 보여주고 있다. 갸나빠다는 하리바드라로부터 익힌 반야사상을 󰡔금강정경󰡕계 문수명의 의궤에 의한 불이지의 실참에 의해 자신의 사상을 정립하였다. 갸나빠다는 본질과 현상의 일체성을 체감한 과정을 바탕으로 생기차제와 구경차제의 양차제의 필연성을 강조하지만 그 연원은 󰡔금강정경󰡕계의 밀교와 문수신앙, 반야사상에 기인한 것이다. 갸나빠다가 시도한 띠라까와 미세유가 등의 이론적 정비는 불교내부의 자원에서 비롯된 사실을 보여주고 있다.

키워드

갸나빠다

문수구전

미세유가

구경차제

무상유가딴뜨라

인도후기밀교

In the history of Indian Buddhism the practice system of Bodhisattva of Mahayāna Buddhism faced a new wave of Mantrayāna by the advent of Mahāvairocana Sūtra which were developed to other phases of Yogatantra and Anuttarayoga Tantra of Esoteric Buddhism. The advent of Anuttarayoga Tantra was partially influenced by Hindu Tantrism but the internal examine of Buddhist thoughts and rituals show the continuity that the Anuttarayogatantra was originated from the foundation of early Buddhism and especially form the Yogatantra system of Vajra Peak Tantra and Manjusri Nama Saṃgiti. The pilgrimage of Jnānapāda reflects not only the doctrinal characteristics of later school of Mādhyamaka and Yogācāra but also the rituals and elements of later Anuttarayoga Tantra were already existed in early 8th century. Jnānapāda established his idea of Esoteric Buddhism to adopt the practice system of Yoga Tantra on the ground of Manjusri Nama Saṃgiti for the purpose of experiencing Non-dual knowledge. In his work of Dvitīyakrama Jnānapāda justified the inevility of two practice system of Generation Stage and Perfection Stage which the stage reflects the accomplishment of expedient bodies of Buddhakāya and the integration of ultimate being of Mantrakāya and Jnānakāya. The theories of Tilaka and Suksuma Yoga that Jnānapāda established is unique but the foundation and the necessity of those elements were developed from Buddhist resources of Prajnāpāramitā Sutra and belief of Manjusri Bodhisattva.

Keywords

Jnānapāda

Guhyasamāja-tantra

Dvitīyakrama

Suksuma

Perfection Stage

Anuttarayogatantra

Esoteric Buddhism

References

• 약호 및 일차 문헌(Abbreviations And Primary Sources)

T. 大正新脩大藏經
Toh. 東北目錄

• 원전

『大日經』 T.18
『一切如來眞實攝大乘現證三昧大敎王經』 T.18
Caturdevīparipṛcchā-tantra, Lha mo bzhis yongs su zhus pa. Toh. No. 446.
Guhyasamāja-tantra, Dpal gsang ba ‘dus pa. Toh. No. 442.
Samājottara,, Rgyud phyi ma. Toh. No. 443.
Haribhadra, Abhisamālaṃkārāloka, ‘Phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyi gyi snang ba. Toh. No. 3791.
Buddhajnānapāda, Dvitīyakrama-tattvabhāvanā-mukhāgama, Rim pa gnyis pa'i de kho na nyid sgom pa zhes bya ba'i zhal gyi lung. Toh. No. 1853.
______________. Muktitilaka, Grol ba’i thig le. Toh. No. 1859.
Dīpaṃkarabhadra, Guhyasamājamaṇḍalavidhi, Journal of Rare Buddhist Texts Research Unit, vol. 42. 2006. Saranath, pp. 109-154.
Śākyamitra, Kośalālaṃkāra, De kho na nyid bsdus pa’i rgya cher bshad pa ko sa la’i rgyan, Toh. No. 2503.
Vaidyapāda, Muktitilaka, Grol ba'i thig le zhes bya ba'i rnam par bshad pa. Toh. No. 1870.

• 저서·논문

Gray, David(2007). The Cakrasaṃvara Tantra (The Discourse of Śrī Heruka): A Study and Annotated Translation. Treasury of the Buddhist Sciences Series. New York: American Institute of Buddhist Studies.
Wayman, Alex(1977). Yoga of the Guhyasamājatantra. Delhi: Motilal Banarsidass, 1991.
Dalton, Catherine. 2014. “Some Observations on the Locus Classicus of the Two Stages of Tantric Practice and its Implications regarding the Relationship between the Samājottara and the Early Jnānapāda School.” Paper delivered at Buddhist Studies Graduate Student Conference, UC Santa Barbara, Feburary.
______________.(2019). “Enacting Perfection: Buddhajnānapāda’s Vision of a Tantric Buddhist World”, A dissertation submitted in partial satisfaction of requirements for the degree of Doctor of Philosophy in Buddhist Studies in the Graduate Division of the University of California, Berkeley, p.6).
Davidson, Ronald M(1982). “The Litany of Names of Manjusri: Text and Translation of the Mañjusri-namasaṃgiti,” in Michel Strickmann, ed., Tantric and Taoist Studies in Honour of R.A. Stein, Mèlanges chinois et bouddhiques, vol. XX, pp. 1-69. Brussels: Institut Belge des Hautes Etudes Chinoises.
Sanderson, Alexis(2001). “History Through Textual Criticism.” In: Les Sources et le temps. Sources and Time: A Colloquium, Pondicherry, 11-13 January 1997, edited by Francois Grimal. Publications du departement d'Indologie 91. Pondicherry: Institut Francais de Pondichery/Ecole Francaise d'Extreme-Orient.
정성준(1998). ｢秘密集會딴뜨라의 修行體系硏究｣, 동국대학교 박사학위 논문.

Information

Publisher :불교의례문화연구소
Publisher(Ko) :불교의례문화연구소
Journal Title :Intangible Culture
Journal Title(Ko) :무형문화연구
Volume : 1
Pages :173~198
DOI :https://doi.org/10.23058/IC.1..202008.173

[1] T. 大正新脩大藏經

[2] Toh. 東北目錄

[3] 『大日經』 T.18

[4] 『一切如來眞實攝大乘現證三昧大敎王經』 T.18

[5] Caturdevīparipṛcchā-tantra, Lha mo bzhis yongs su zhus pa. Toh. No. 446.

[6] Guhyasamāja-tantra, Dpal gsang ba ‘dus pa. Toh. No. 442.

[7] Samājottara,, Rgyud phyi ma. Toh. No. 443.

[8] Haribhadra, Abhisamālaṃkārāloka, ‘Phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyi gyi snang ba. Toh. No. 3791.

[9] Buddhajnānapāda, Dvitīyakrama-tattvabhāvanā-mukhāgama, Rim pa gnyis pa'i de kho na nyid sgom pa zhes bya ba'i zhal gyi lung. Toh. No. 1853.

[10] ______________. Muktitilaka, Grol ba’i thig le. Toh. No. 1859.

[11] Dīpaṃkarabhadra, Guhyasamājamaṇḍalavidhi, Journal of Rare Buddhist Texts Research Unit, vol. 42. 2006. Saranath, pp. 109-154.

[12] Śākyamitra, Kośalālaṃkāra, De kho na nyid bsdus pa’i rgya cher bshad pa ko sa la’i rgyan, Toh. No. 2503.

[13] Vaidyapāda, Muktitilaka, Grol ba'i thig le zhes bya ba'i rnam par bshad pa. Toh. No. 1870.

[14] Gray, David(2007). The Cakrasaṃvara Tantra (The Discourse of Śrī Heruka): A Study and Annotated Translation. Treasury of the Buddhist Sciences Series. New York: American Institute of Buddhist Studies.

[15] Wayman, Alex(1977). Yoga of the Guhyasamājatantra. Delhi: Motilal Banarsidass, 1991.

[16] Dalton, Catherine. 2014. “Some Observations on the Locus Classicus of the Two Stages of Tantric Practice and its Implications regarding the Relationship between the Samājottara and the Early Jnānapāda School.” Paper delivered at Buddhist Studies Graduate Student Conference, UC Santa Barbara, Feburary.

[17] ______________.(2019). “Enacting Perfection: Buddhajnānapāda’s Vision of a Tantric Buddhist World”, A dissertation submitted in partial satisfaction of requirements for the degree of Doctor of Philosophy in Buddhist Studies in the Graduate Division of the University of California, Berkeley, p.6).

[18] Davidson, Ronald M(1982). “The Litany of Names of Manjusri: Text and Translation of the Mañjusri-namasaṃgiti,” in Michel Strickmann, ed., Tantric and Taoist Studies in Honour of R.A. Stein, Mèlanges chinois et bouddhiques, vol. XX, pp. 1-69. Brussels: Institut Belge des Hautes Etudes Chinoises.

[19] Sanderson, Alexis(2001). “History Through Textual Criticism.” In: Les Sources et le temps. Sources and Time: A Colloquium, Pondicherry, 11-13 January 1997, edited by Francois Grimal. Publications du departement d'Indologie 91. Pondicherry: Institut Francais de Pondichery/Ecole Francaise d'Extreme-Orient.

[20] 정성준(1998). ｢秘密集會딴뜨라의 修行體系硏究｣, 동국대학교 박사학위 논문.

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