본고는 사이바 탄트라 문헌과 불교 탄트라 문헌에서 발견되는 유사한 성소(Pīṭha)의 명칭들이 각기 어떻게 전승되고 변용되어가는지를 문헌 비교와 사본 편집을 통해 살펴보는 데 주요한 목적이 있다. Śaiva Trika 체계에 속하는 주요 문헌 중에 하나인 Tantrasadbhāva 16장에서 열거되는 성소의 종류들이 거의 동일하게 불교 탄트라 문헌 중 Saṃvara 계열의 문헌에서 주로 발견된다. 그 내용을 비교함으로써 성소 개념의 전승 과정을 추적하고, 편집 문헌들의 재검토 필요성에 대해서도 또한 함께 살펴보고자 한다.
The main academic aim of this paper is that the attempt to trace the evidence that Hindu tantra and Vajrayāna literature share the system and notion of sacred places, pīthas, especially through the textual comparison and editing texts. As several great scholars pointed out, one of the valuable sources which can be found more earlier original list of pīthas in Vajrayāna literature is the Hindu tantric text, the Tantrasadbhāva(hearafter TaSa), belongs to Śaiva Trika. The 16th chapter of the TaSa explains the list of sacred places Pīthas, where yoginīs abide and assemble or in further, a practitioner should be consider a certain part of body as a divine part. First of all, the notion of Pītha is related to the famous Daksa myth in Pūrāna literature such a Mahābhārata, even from the Śatapathabrāhmana to the kāvya Kumārasambhāva and so on. The story is briefly that Śiva and his wife Satī was insulted by her father Daksa, not invited them to the sacrifice. Then, Satī was exasperated and burned herself by yogic power.Having heard his wife’s dead, Siva becomes furious and killed deities being in Sacrifice including Dakṣa. And he started to dance to destroy the Universe with putting her body on his shoulder. In order to stop him, Viṣṇu entered into the dead body of Satī and spilt bit by bit into parts. It aimed to stop the destruction of Universe by Śiva. The places where pieces of Satīs dead body fell are said to have become Pīthas. Therefore, holy seats are regarded as female goddess’s abode and the place for union of yogins and yoginīs as if Śiva and Satī met again. In Vajrayāna literature, the myth is transformed and superimposed by buddhist own episode. The story summarized that twenty four pīthas stayed by Śiva and his retainers are captured by Buddhist samvara deities who are transformed from Samyaksambuddha in order to purify those place from the depravity. This is the new interpretation of the Pītha according to the perspective of Vajrayāna. We interestingly can find almost corresponding name of TaSa’s Pīthas in Vajrayāna literature, the Cakrasamvaratantra(hearafter CaSa). The 41st chapter of CaSa is named ‘Caturvimśaty-akṣara-mandala-vinyāsa -vidhipatala’. CaSa, the earlierst text of Samvara cycle, has a similar pīthas order to TaSa. But later texts of Samvara like the Saṃvarodayatantra(SaUd) show the reversed order of CaSa’s list of Pītha. Moreover, the Hevajratantra and its commentaries also attest similar pītha categories with Śaiva literature, but interpret them as dwelling places of Bodhisattvas including the daśābhūmi system. Through these examination through the comparison lists of pīthas in Hindu tantras and similar lists of it in Samvara Literature, I would like to shed a light on providing new materials for Tantric studies and evoking them interest of related topics.
目次
I. 연구목적과 범위, 방법 220 II. Pīṭha 기원 신화와 불교 탄트라적 재해석 222 III. Pīṭha 종류의 同異 225 IV. Pīṭha의 재해석; 범주화 232 V. 맺는 말 240
