본 논의는 당나라 승려 혜상(惠詳)이 남긴 신라 시대의 불교설화를 살펴보는 데 있다. 먼저 밝힌 것이 혜상의 전기적 면모이다. 8세기 초에 등장하는 『석문자경록(釋門自鏡錄)』, 『홍찬법화전(弘贊法華傳)』, 『법화전기(法華傳記)』 등의 저자가 달리 표기되었다 해도 모두 혜상의 저서로 보아야 함을 지적하였다. 혜상은 설화가 후인들의 신심을 불러일으키는 단초로 작용하며 법화신앙의 공덕과 바른 신앙을 환기하는 데 유용하게 활용된다는 점에 주목하고 당을 벗어나 이역, 이방인의 설화까지 적극 채록하였다. 이 과정에서 신라의 설화가 다수 포집되었으며 설화 전송자로서 신라승 달의(達義)의 존재적 면모가 확인되기도 했다. 채록의 후일담에 등장하는 달의는 나당(羅唐)간 설화 소통에서 누구보다 승려층의 역할이 지대했음을 시사해주고 있다. 『석문자경록』, 『홍찬법화전』에 보이는 채록 경위는 당나라 승려와 신라 승려의 만남을 넘어 8세기 초 나당간의 설화유통의 구체적 정황에 해당한다. 7세기 신라에서는 업보, 윤회설화 유형이 비중이 높았던 것으로 보이며 승려라 할지라도 보응의 원칙에 따른다는 뱀업 설화가 불가를 중심으로 폭넓게 전파되었던 것으로 나타난다. 이외 『홍찬법화전』에는 신라와 당의 전쟁 때 옛 고구려 땅에 종군했던 당(唐)병사의 신비체험이 두 가지 들어있다. 이들은 전장 속에서 일어난 법화공덕의 영험성을 밝히는 것들로 법화신앙에 무지한 사람들을 인도하고자 하는 채록자의 의지를 반영하고 있다. 『법화전기』 또한 백제승 발정(發正)이 제보한 관음영험의 사례가 들었는데 이 설화는 관음신앙의 백제 내 전파와 그 이면, 그리고 신라 내 영험담의 형성에도 영향을 끼친 사례라 할 것이다. 삼국시대 설화의 구체적 국면을 확인하고자 하지만 『삼국유사』 이외 별다른 자료가 없는 상황에서 혜상의 찬술물이 지닌 의미는 각별할 수밖에 없다. 혜상 찬술물 소재 신라, 백제자료의 설화사적 의의를 직시하고 그에 걸맞는 연구를 진행하는 것이 이후의 과제가 되어야 할 것이다.
The purpose of this study was to examine Buddhist tales in the three Kingdoms and in the Silla period that Buddhist monk Hyesang in Tang Dynasty left. What was clarified first is Hyesang's biographical aspect. It was indicated that Seokmunjagyeongrok(釋門自鏡錄), Hongchanbeophwajeon(弘贊法華傳), Beophwajeongi(法華傳記) of appearing in the early 8th century need to be regarded all as Hyesang's books even if having been written an author differently. Hyesang paid attention to which a folk tale becomes an opportunity of arousing the devotions of future generations and is usefully applied to evoking the charitable deeds and good faith in the Beophwa belief(法華信仰). In the face of being a monk in the Tang Dynasty, he extended the sphere of the folk-tale recording up to overseas far away without setting limits only to the Buddhists. The person to whom he gave the greatest help for collecting the Silla tales was a monk of having studied abroad named Dalui(達義) who came from Silla. The recording details, which are shown in Seokmunjagyeongrok and Hongchan- beophwajeon, are saying the specific circumstances of the tale distribution between Silla and Tang Dynasty in the early 8th century simply beyond a meeting between a monk in the Tank Dynasty and a monk in Silla. In Silla of the 7th century, the relative importance of a type in Karma· reincarnation tale seems to have been high. It comes to be confirmed to have been broadly propagated a story of transforming into a snake as saying of being not exempted a sin even if being a monk. Other than this, Hongchanbeophwajeon is contained two mystery experience in Tang Dynasty's soldier who had accompanied an army of the area in Goguryeo during the Silla-Tang War. A recorder's intention is contained that aims to give a talk about the greatness of Beophwa good deeds by having the background as a battlefield with life and death coming and going, and accordingly to guide it to the Beophwa belief. Beophwajeongi is contained a case of Gwaneumyeongheom(觀音靈驗) that was given information by Baekje monk Baljeong(發正). This folk tale is noted as a case that had influence upon the hidden side of spreading the Avalokiteśvara faith within Baekje and even upon the formation of miraculous efficacy story within Silla. It is a fact of having been clarified all the aspects of Buddhist tale in the period of the Three States through Samgukyusa(三國遺事), Memorabilia of the Three Kingdoms and others. But it is true that the investigation into the history of folk tales in the Three Kingdoms is left as a task of being not easily solved. In that regard, it is considered to be special in a meaning that the Buddhist tales have in the Three States and Silla, which were recorded by Hyesang. A deeper discussion about this is requested.
The purpose of this study was to examine Buddhist tales in the three Kingdoms and in the Silla period that Buddhist monk Hyesang in Tang Dynasty left. What was clarified first is Hyesang's biographical aspect. It was indicated that Seokmunjagyeongrok(釋門自鏡錄), Hongchanbeophwajeon(弘贊法華傳), Beophwajeongi(法華傳記) of appearing in the early 8th century need to be regarded all as Hyesang's books even if having been written an author differently. Hyesang paid attention to which a folk tale becomes an opportunity of arousing the devotions of future generations and is usefully applied to evoking the charitable deeds and good faith in the Beophwa belief(法華信仰). In the face of being a monk in the Tang Dynasty, he extended the sphere of the folk-tale recording up to overseas far away without setting limits only to the Buddhists. The person to whom he gave the greatest help for collecting the Silla tales was a monk of having studied abroad named Dalui(達義) who came from Silla. The recording details, which are shown in Seokmunjagyeongrok and Hongchan- beophwajeon, are saying the specific circumstances of the tale distribution between Silla and Tang Dynasty in the early 8th century simply beyond a meeting between a monk in the Tank Dynasty and a monk in Silla. In Silla of the 7th century, the relative importance of a type in Karma· reincarnation tale seems to have been high. It comes to be confirmed to have been broadly propagated a story of transforming into a snake as saying of being not exempted a sin even if being a monk. Other than this, Hongchanbeophwajeon is contained two mystery experience in Tang Dynasty's soldier who had accompanied an army of the area in Goguryeo during the Silla-Tang War. A recorder's intention is contained that aims to give a talk about the greatness of Beophwa good deeds by having the background as a battlefield with life and death coming and going, and accordingly to guide it to the Beophwa belief. Beophwajeongi is contained a case of Gwaneumyeongheom(觀音靈驗) that was given information by Baekje monk Baljeong(發正). This folk tale is noted as a case that had influence upon the hidden side of spreading the Avalokiteśvara faith within Baekje and even upon the formation of miraculous efficacy story within Silla. It is a fact of having been clarified all the aspects of Buddhist tale in the period of the Three States through Samgukyusa(三國遺事), Memorabilia of the Three Kingdoms and others. But it is true that the investigation into the history of folk tales in the Three Kingdoms is left as a task of being not easily solved. In that regard, it is considered to be special in a meaning that the Buddhist tales have in the Three States and Silla, which were recorded by Hyesang. A deeper discussion about this is requested.
