저작을 통해 본 道宣의 感通 이해

초록

This paper focuses on the section of Gantong in Daoxuan's Xù gāosēng zhuàn 續高僧傳, and analyzes the descriptions of Gantong found in the preface of Ji shenzhou sanbao gantong lu 集神州三寶感通錄 and Lüxiang Gantong Zhuan 律相感通傳. Going beyond individual sources, this study examines Daoxuan's concept of Gantong 感通 (lit. penetration into stimuli) from an integrated perspective. In Xù gāosēng zhuàn, Daoxuan includes a section titled 'Gantong' while the content also encompasses biographies centered around ‘shenyiseong 神異僧(extraordinary monks)' as the subjects of the narratives. This pertains to the addition of ‘extraordinary monks' as subjects of empathetic communication, indicating a priority placed by Daoxuan himself on interactions with ‘extraordinary monks'. In the case of Ji shenzhou sanbao gantong lu, the preface of the lower volume's Ruìjīng lù 瑞經錄 [Record of Auspicious Scriptures] states that if a monk diligently recites and practices the scriptures as instructed, they will attain a state of empathetic communication. Furthermore, in the Shénsēng Gǎntōng Lù 神僧感通錄 [Record of Miraculous Communication with Eminent Monks] in the lower volume, it is mentioned that the Dharma was not eradicated due to the spiritual power of the monks. This reflects Daoxuan's perspective emphasizing conversion based on shenyi 神異 (thaumaturgy) and shentong 神通 (supernormal powers), and the monks' dedication to Buddhist practice within that context. In Lüxiang Gantong Zhuan, the content includes the efforts of a monk equipped with diligent practice and moral precepts as factors contributing to extraordinary phenomena. This emphasizes the point that a monk must always exert effort in maintaining moral precepts. Furthermore, in narratives related to Buddhist temples, there are passages describing the origins of these miraculous events as extending back to the time of Kasyapa Buddha. When he speaks through the mouths of heavenly beings, mentioning Kasyapa Buddha from the previous Kalpa, this can be seen as a reflection of the Chinese assimilation of the Buddhist concept of the Three Ages, embodying the meaning of 'Buddha precedes Dao. In these accounts, ‘Gantong' appears as an aspect of shentong and shenyi, and manifests in the interactions of the monk, who maintains moral precepts, empathetically communicates, and converts deceivers. This illustrates a discernible pattern within a series of events. Daoxuan's descriptions of extraordinary phenomena that surpass human comprehension in this context demonstrate his perspective on ‘Gantong' as understood from the standpoint of a practitioner deeply immersed in meditation practices. Simultaneously, this implies Daoxuan's position at that time as a devoted Buddhist practitioner.

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