삼국유사의 어산불영조에서 언급되는 訶羅, 那乾訶羅, 那竭, 那竭呵는 모두 동일한 지명으로서 nagarahāra의 음역으로 파악된다. 또한 摩那斯의 원어는 manasvin으로서 주로 용왕 또는 해룡(海龍)의 이름이지만, 편찬자는 이것의 의미를 굳이 魚로 제시하여 萬魚寺의 유래와 결부시켰다. 이러한 음역어들의 궁극적인 원류로는 관불삼매해경을 지목할 수 있다. 한편 대산오만진신조에 열거된 呵囉婆佐曩, 達哆佉嘢, 曩伽呬伽曩, 達盧舍那는 일종의 수수께끼와 같은 음역이다. 음역의 일반 용례로써는 이것들에 상당하는 범어를 추정할 수 없다. 다만 이것들은 일종의 다라니로서 조합된 것일 가능성을 엿볼 수 있다. 왜냐하면 첫째 구절인 呵囉婆佐曩가 용도상의 의미와 표기에서 문수보살을 친견할 수 있는 5자 진언(a-ra-pa-ca-na)과 합치하기 때문이다. 더욱이 그 음역어들을 언급하는 대산오만진신조는 문수신앙과 직결되어 있다. 본론의 고찰은 범어 음역의 변형이나 와전을 파악하는 데 필수적인 과정이다. 삼국유사의 역주자들은 이러한 고찰을 활용함으로써 삼국유사의 이해에 더욱 유용한 지식을 독자들에게 제공할 수 있을 것이다.
In the case of Samgukyusa, which is a famous history book dealing with stories handed down from the era of the Three Kingdom Period, the words transliterated into Chinese from Sanskrit are found frequently in two articles named respectively Eosanbulyeong and Daesanomanjinsin. There in Eosanbulyeong, some transliterated words are mentioned, such as nara(訶羅), nagal(那竭), nagalga(那竭呵), nageongara(那乾訶羅), manasa(摩那斯), bulpabuje(弗婆浮提). It is not comparatively difficult to assume their original language(Sanskrit) through investigating various examples. Among these, nara(訶羅), nagal(那竭), nagalga(那竭呵), and nageongara(那乾訶羅) are all understood as the single name of a place, and they can be reconstructed to be the transliteration of nagarahāra. Among others, manasa(摩那斯) is the name of dragon primarily, and its Sanskrit original is manasvin. But describing particularly its meaning as fish, the author(Ilyeon) of Samgukyusa relates it with the name of ‘the temple Maneosa’(萬魚寺), which has the meaning of ‘Ten thousand fishes’. Then, it is possible to trace the final source of these transliterations back to the scripture named Guanfo Sanmei Hai Jing(觀佛三昧海經), especially to the story about an image of Buddha in this text. Besides, the most suitable Sanskrit for bulpabuje(弗婆浮提) is assumed to be puṣpabhūti. On the other hand, the original Sanskrit words of the transliterations such as garapajwanang(呵囉婆佐曩), dalyedaguya(達㘑哆佉嘢), nangasaganang(曩伽呬伽曩), and dalyenosana(達㘑盧舍那) enumerated in the article of Daesanomanjinsin can not be easily identified. Though the author adds the meaning of these transliterations, it is impossible to conjecture their origins from the examples of general transliteration system. For my part, it is very plausible to guess from the texts of dhāraṇī that those five words would be a sort of dhāraṇī. Because the first word, garapajwanang(呵囉婆佐曩) is in accord with the dhāraṇī built up five letters in utility. Moreover the article of Daesanomanjinsin states that those transliterated words are directly connected with the faith in Mañjuśrī. If the word garapajwanang originates from dhāraṇī, then it would shed light to the source and origin of the rest words. The Buddhist technical terms had been apt to be transformed or misrepresented in Korea of the past. In the present investigation I take some examples from Samgukyusa and try to understand diverse practical aspects of the text. This paper is a small step toward the deeper understanding of this important text by doing some contributions to the transliterations, so far ignored or misunderstood among the historians of Samgukyusa.
目次
I 머리말. 305 II 어산불영(魚山佛影)조의 범어. 308 III 대산오만진신(臺山五萬眞身)조의 범어. 318 IV 맺음말. 323
