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In this article, I attempted to investigate two issues in relation to Hyecho's Memoir which is a travelogue written by a Silla monk Hyecho.
The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho's Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho's Memoir, I considered the circulation of Huilin's Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho' Memoir.
And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho's Memoir is the oldest extant text indicating the identities and locations of those eight great stupas.
I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community.
The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha's sar?ra. Instead, they were the stupas or temples that A?oka erected at Eight Sacred Buddhist Places throughout India. A?oka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the A?okan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.
The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho's Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho's Memoir, I considered the circulation of Huilin's Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho' Memoir.
And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho's Memoir is the oldest extant text indicating the identities and locations of those eight great stupas.
I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community.
The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha's sar?ra. Instead, they were the stupas or temples that A?oka erected at Eight Sacred Buddhist Places throughout India. A?oka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the A?okan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.
목차
Ⅰ. 머리말
Ⅱ. 慧超傳의 발견: 펠리오에서 혜초까지
Ⅲ. 혜초의 인도 구법과 8대탑
Ⅳ. 맺음말
참고문헌 (34)
참고문헌 신청
1. [단행본] - 정수일 / 2004 / 혜초의 왕오천축국전 / 학고재 : 44 ~ 54
2. [학술대회논문] - 남동신 / 2009 / 慧超와 往五天竺國傳에 대한 新考 / 신라학 국제학술대회 논문집
3. [단행본] - 이주형 / 2009 / 인도로 간 구법승. in 동아시아 구법승과 인도의 불교 유적 / 사회평론 : 13 ~ 39
4. [학술지(정기간행물)] - Paul Pelliot / 1904 / Deux Itinéraires de Chine en Inde / Bulletin de l’École Française D'Etrême-Orient Ⅳ (1) : 171 ~
5. [학술지(정기간행물)] - Paul Pelliot / 1908 / Une bibliothèque médiévale retrouvée au Kan-sou / Bulletin de l’École Française D'Etrême-Orient Ⅷ (3) : 501 ~ 529
2. [학술대회논문] - 남동신 / 2009 / 慧超와 往五天竺國傳에 대한 新考 / 신라학 국제학술대회 논문집
3. [단행본] - 이주형 / 2009 / 인도로 간 구법승. in 동아시아 구법승과 인도의 불교 유적 / 사회평론 : 13 ~ 39
4. [학술지(정기간행물)] - Paul Pelliot / 1904 / Deux Itinéraires de Chine en Inde / Bulletin de l’École Française D'Etrême-Orient Ⅳ (1) : 171 ~
5. [학술지(정기간행물)] - Paul Pelliot / 1908 / Une bibliothèque médiévale retrouvée au Kan-sou / Bulletin de l’École Française D'Etrême-Orient Ⅷ (3) : 501 ~ 529
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