종밀이 주석한 『심요(心要)』의 2종 판본 연구 - 송광사 및 러시아 소장본의 과목과 내용 비교 -

초록

The Xinyao (心要, "Essentials of Mind"), composed by Chengguan and annotated by Zongmi, has been transmitted in two extant versions that include additional section outlines (kwamok). One is the Qingliang da Shunzong xinyao famen (淸涼答順宗心要法門, "Chengguan's Dharma Teaching in Response to Emperor Shunzong on the Essentials of Mind"), published at Songgwangsa monastery in Korea in 1531 (hereafter the Songgwangsa version), and the other is the Zhu Qingliang xinyao (注淸涼心要, "Commentary on Chengguan's Essentials of Mind"), excavated in 1909 from Khara-Khoto in the ancient Western Xia region of China and currently held at the Institute of Oriental Manuscripts in St. Petersburg, Russia (hereafter the Russian version). Regarding the transmission history of these two versions: around 792, Chengguan delivered a dharma teaching to the future Emperor Shunzong while still Crown Prince, which Zongmi subsequently annotated; section outlines and diagrams were then added as the text was disseminated. In the case of the Songgwangsa version, where the compiler of the section outlines can be identified, a figure referred to as "State Preceptor Huida of Lingfeng in Helan" appears, who is presumed to have been active within the Buddhist cultural sphere of the Liao dynasty. In terms of the chronological relationship between the two versions, the Russian version is judged to slightly predate the Songgwangsa version. The Russian version is regarded as a Liao dynasty woodblock print on the basis of its printing style and other features. With respect to the system of section outlines, the two versions share the identical introductory formula "將釋心要 文○" ("In explicating the Xinyao, the text [comprises the following sections]…"), yet exhibit entirely different classificatory approaches. The Russian version divides the Xinyao into three parts — an introduction to the interlocutors, an introduction to the commentator, and an exposition of the content of the exchange — and employs an ontological structure of essence (體), characteristics (相), and function (用), together with the contrast between delusion and awakening (迷悟), as its principal classificatory criteria. The Songgwangsa version, by contrast, organizes the entire body of the Simyo text according to the Huayan soteriological structure of faith (信), understanding (解), practice (行), and verification (證), and introduces the Yogācāra doctrine of the three natures (三性說) into its analysis of the verse passages, representing an interpretive approach that differs markedly from that of the Russian version. Meanwhile, the section outline term chongtal jeŭi (縱奪除疑, "removing doubts through affirmation and negation") appears in both versions and derives from Zongmi's section outline on his own Annotations on the Huayan Tract on the Dharmadhātu Contemplation (注華嚴法界觀科文). This indicates that the section outlines of both versions were established by individuals who faithfully inherited the thought of Chengguan and Zongmi. It may therefore be surmised that the Xinyao as annotated by Zongmi diverged, within the Huayan Buddhist tradition of the Liao dynasty, into two distinct lineages of section outline classification.

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