초록/요약

Through examinations of relevant Buddhist scriptures and sculptures, this paper examines the ways in which the 40-Hand Mantras (40 shouzhou 手呪) developed into the 41-Hand Mantras and the 42-Hand Mantras from Tang China to Koryŏ and Chosŏn. The 40-Hand Mantras mentioned in the Qianshou qianyan Guanshiyin pusa guangda yuanman wuai dabeixin tuoluoni jing 千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經 translated around 658 by Qiefandamo 伽梵達摩 (Skt. Bhagavaddharma), as this paper shows, were modified to the 41-Hand Mantras accompanied by illustrations of 41 mudrās in the Qianshou qianyan Guanshiyin pusa dabeixin tuoluoni 千手千眼觀世音菩薩大悲心陀羅尼 translated by Bukong 不空 (Amoghavajra, 705–774). The mantras were expanded to the 42-Hand Mantras in the Buddhist text entitled Five Great Mantras (Odae chinŏn 五大眞言) published in Korea. This paper suggests that the Qian guang yan Guanzizai pusa mimi fa jing 千光眼觀自在菩薩祕密法經 translated in the eighth century by Sanmeisupoluo 三昧蘇嚩羅, which expounds the 40-Hand Rituals according to the 40 Avalokiteśvaras, played an important role in the development of these hand mantras. The concept of the 40-Hands associated with the 40-Hand Rituals, as this paper shows, became widespread in thirteen-century Koryŏ. This scripture also influenced the spread of the 40-Hands in twelfth-century Japan. The same scripture later served as the textual source of the illustrations of 42 mudrās that accompanied the 42-Hand Mantras. Tracing these historical developments, this paper also illuminates the meaning of the Nectar Mantra (Ganlushui zhenyan 甘露水眞言) and the Comprehensive Thousand-Arm Mantra (Zongshe qianbi zhenyan 摠攝千臂眞言)—the two additions to the 40-Hand Mantras. Furthermore, based on a sheet of ‘Mantras and Dhāraṇīs’ (which turns out to be a fragment of the Five Great Mantras) discovered from inside the bronze Buddha statue from Munsusa 文殊寺 at Sŏsan 瑞山, this paper reveals that the book, Five Great Mantras that has been regarded as a publication from early Chosŏn period, had already existed in late Koryŏ. The 1485 edition of the Five Great Mantras, published by the Chosŏn court, was established through revisions of the Five Great Mantras (whose fragment was enshrined in the Buddha statue from Munsusa) published before 1346, the Qianshou qianyan Guanzizai pusa guangda yuanman wuai dabeixin tuoluoni 千手千眼觀自在菩薩廣大圓滿無碍大悲心大陀羅尼 published partly translated into Korean in 1476, and the Collated Five Great Mantras (Odae chinŏn happu 五大眞言合部) published at Wŏnt’ongam 圓通庵 in 1484.