『대비로자나경차제법소(大毘盧遮那經次第法疏)』의 밀교사적 의미 고찰=A Study on the Commentary of Vairocana-Sūtra's Rites by Bulgasaui viewed by the Historical Meaning of Esoteric Buddhism
신라스님 불가사의는 인도 선무외삼장에게 수학하여 『대비로자나경차제법소』를 남겼고, 이것은 오늘날 드물게 전해지는 신라의 밀교저술 가운데 하나이다. 불가사의 스님은 영묘사출신으로 알려져 있는데, 영묘사는 의상의 화엄계 사찰이기 때문에 비로자나여래를 중심으로 한 화엄과 밀교의 친근성이 불가사의의 교학형성에 영향을 끼쳤을 것으로 보인다. 원효의 『유심안락도』에는 아미타불의 협시보살로서 관음보살의 영험에 의지한 전통적 신앙체계를 보이지만, 문헌에 담긴 대관정광진언의 존재는 악도에 떨어진 중생들을 구원하기 위해 비로자나여래의 가피에 의지하고, 이를 실천하기 위해 진언을 염송한 사실을 보여준다. 『대비로자나경차제법소』에는 관음보살이 비로자나여래의 신변의 일부로 표현되고 있으며, 수행자는 법신여래가 되어 관음보살과 같은 중생구호의 주체가 되어야 한다는 새로운 수행이념이 설해진다. 『대일경』에는 대승불교의 불보살들이 태장계만다라에 수용된 통일된 세계관을 보여주고 있으며, 이러한 융합과 통일의 사유 신라불교의 원융불교와 쉽게 결합했을 것으로 보인다. 현재 한국불교의 관음신앙과 지장신앙은 서로 다른 신앙체제로 인식되지만, 『대비로자나경차제법소』의 연구는 신라시대부터 대보살에 대한 신앙이 비로자나여래를 중심으로 중기밀교의 향상된 세계관과 결합한 정황을 전해주고 있다.
The Mahāvairocana Sūtra(大日經) was translated into Chinese by Śubhakara-siṃha(善無畏), a master from mid-India, and brought about a lot of changes to Chinese Buddhism. At that time Esoteric Buddhism in China was prevailed by incantational Mantra which purpose was mainly to fulfill the worldly desire for practitioner, but the Mahāvairocana Sūtra was quiet different from those early Esoteric Buddhism since the purpose and foundation of it was to accomplish Buddhahood. The Mahāvairocana Sūtra is supposed to flow into Korean peninsula and expected to provoke similar situations that the Chinese Buddhism had already experienced. Today it is difficult to find any philological materials concerned with the situations except the Commentary of Vairocana-Sūtra's Rites(大毘盧遮那經次第法疏), whose author is His Ven. Bulgasaui(不可思議), a Monk from Silla's Yeongmyosa Temple(零妙寺). Refer to the inscription's record of Galhang Temple(葛項寺)'s stone pagoda and historical record of Samgukyusa(三國遺事) it is possible to draw a lineage that initiated by Master Seungjeon(勝詮法師), which handed down to Master Unjeok(言寂法師) and Bulgasaui, so it is possible to assume that Bulgasaui were related to the traditions of Euisang(義湘)s Hwaom(華嚴)’ order. One of the clues to make this assumption clear is that the doctrinal foundation of Hwaom and Esoteric Buddhism is same as those are dealt with ultimate truth of Dharma's realm(法界) and Dharma's Body(法身) beyond history and time, especially presented by Vairocana Buddha(毘盧遮那如來). Considering the doctrinal foundations of Silla's Buddhism before the inflow of Mahāvairocana Sūtra it is found some doctrinal similarities to Esoteric Buddhism. For example Wonhyo(元曉)'s Integrated Buddhism(圓融佛敎) unites various doctrines of Theravada and Mahāyāna Buddhism into the thought of One Mind(一心), and in Hwaom school it is dealt the Vairocana Buddha as an emanation of universal truth. By views of practices and rites the Abhiṣetana's Light Mantra(大灌頂光眞言) in Wonhyo's Yusimanlakdo(遊心安樂道) is deemed as a development of Silla's Esoteric Buddhism since those believes of Hwaom, Pure Land(淨土), and Avalokiteśvara(觀音) were unified into a system of Vairocana Buddha. Especially, by the existence of Abhiṣetana's Light Mantra it is possible to expect a functional change of Mantras in Silla Buddhism to develop its role of fulfilling worldly desire to an advanced purpose of accomplishing ultimate enlightment. The Avalokiteśvara, a Boddhisattva said in the Commentary of Vairocana-Sūtra's Rite is deemed as a part of Vairocana Buddha's Incarnation(神變). The idea of the practice in the commentary is for a practitioner to accomplish the enlightment of Vairocana Buddha and to carry out those Avalokiteśvara's merciful behaviors. This assumption make it is possible to draw a doctrinal and practitional continuance between Yusimanlakdo and the Commentary of Vairocana-Sūtra's Rite. The Abhiṣetana's Light Mantra, now known as Light Mantra(光明眞言), is classified into a Kṣitigarbha's belief(地藏信仰) system, but the Yusimanlakdo and the Commentary of Vairocana-Sūtra's Rite shows that the Mantra actually belongs to the Vairocana Buddha's system.
