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<彗星歌>의 倭兵 침략․환국과 혜성 출현은 인접한 시기에 발생한 역사적 사실이다. 다만 『日本書紀』에 나타난 新羅 정벌기사나 『三國遺事』의 “天師作歌歌之 日本兵還國” 기록은 신라 침공을 시도하던 왜군이 대내외적 이유 때문에 日本 近海(주로 筑紫)에서 장기 주둔하다가 回軍(撤軍)한 사건, 또는 新羅가 倭의 대외관계를 의식하여 일본군의 공격에 대해 싸움 없이 마무리한 전쟁을 묘사한 것이다. <혜성가>의 ‘녜(舊理)’는 ‘以前(예전, 지난 번)’이란 뜻으로 ‘舊-倭軍, 今-彗星’의 대구를 설정하고, 전후 서사는 약 1~4년의 간격을 가진다. ‘乾闥婆城(蜃氣樓)’은 十緣生句의 하나로 萬物의 無自性 空 假有를 설명하는 비유이고, ‘彗叱只(彗氣)’는 ‘殺氣․惡氣’의 뜻이다. 이 작품이 역사적 사건․현상(있는 현실)을 허구(있어야 할 현실)로 전환하는 기원의 노래임을 감안하여 내용을 再構하면, <혜성가>는 “以前에 烽火 올려 倭軍이라 이른 일은 한낱 蜃氣樓일 뿐(이길 바라고), 이번에 불길하다 사뢴 별은 재앙 없애주는 것이길 (바랄 따름이네). 彗星은 숫제 산 아래로 떠나가리니, 우리에게 무슨 변고가 있을까!”의 의미를 내포한다. 눈앞의 부정적 상황과 상반되는 이상 상황을 제시하는 달램(구슬림)의 어조를 주로 하고, 왜군과 혜성 출현에 동요하는 신라의 민심을 진정시키고 鄕歌의 효과를 강조함으로써 사회 안정과 불교 신앙고취를 동시에 이루려는 護國的 효용성에 기초한다.


There is a different problem that the chronological records of clauses in ' Yungchon-sa's Hyesung-ga ' in <Samkuk-yusa> and the invasion of Japanese army and the return to the country in poems and songs are whether they are regarded as historical facts or not. and if it is regarded as facts. there is tense gab between ' formerly’ in the first parts of the works which refer to the invasion and " when they wrote and sang Hyesung-ga. the Japanese army went back " in narrative literature. so that there is a great diversity of the existing arguments of Hyesung-ga. To overcome this difficult point. this paper is focused on reading the prose transmission of the works and between the lines of the lyrics systematically and positively by using Buddhist scriptures. historical books and astronomical documents. The summary of arguments is as follows. First. There are no records that Japan invaded Shilla in the reign of Queen Jinpyeung (579~632) in <Samkuk-sagi> but the records of <Ilbon-seogi> shows that Japan invaded and planed to invade Shilla at that time. (591~623). Since Yimna was an important region politically and diplomatically to Baekjae and Japan. considering that Japan continuously claimed the right of this region after Yimna was subjected to Shilla. the records of the invasion in <Ilbon-seogi> can't be wholly denied despite the exaggeration and distortion of ethnocentrism. However. in spite of its having territorial ambition. Japan couldn't invade Shilla easily at the turn of 7th century and even if it did. large-scale operations wasn't possible. Therefore. the purpose of the invasion or plan of Japan against Shilla is believed to demand a return service equal to diplomatic and economical loss resulted from the consolidation between Yimna and Shilla taking advantage of mutual check circumstances among three nations rather than war. Actually. in the clauses in 'Yungchon-sa's Hyesung-ga‘ in <Samkuk-yusa>. either the Japanese troop withdrawal caused by domestic and foreign reasons after trying out the invasion of Shilla or the war that ends without fighting because of the appeasement policy to Japan by the king of Shilla or relationship with Baekjae was recorded "As soon as Yungchon-sa wrote and sang. Hyesung-ga. the extraordinary calamity of stars disappeared and Japanese troops returned." Second. 'formerly' in Hyesung-ga doesn't mean long time ago. but it is nature that it be interpreted as former times like those of " as the sun and moon of Shilla lost their brightness. they performed a religious service to heaven and the sun and moon was the same as former times. That is to say. 'formerly‘ in the first parts of Hyesung-ga forms an antithesis to the point of the advent of a comet like ' former - Japanese troops. the present- a comet '. As Gandharva-nagara is one of ten karma (十緣生句) such as shadow. heat wave and dream. it is used for Buddhism to emphasize that all things are momentary phenomena - none self-nature naught and false existence - without having any original nature. which is being used to deny the appearance of Japanese troops. As the word 'death' is an archaic word of a mountain. '達阿羅浮去伊叱等邪' means an order which contains hope. that is. " A comet floats under the mountain." and as the words '彗叱只(彗氣)' means 'a murderous spirit ․an evil spirit'. "此也友物比所音叱彗叱只有叱故' means that "Ah! What evil spirit is there when a comet floats under the mountain?" Third. Hyesung-ga can be interpreted as " hitherto. seeing a mirage at sea. a soldier raised a beacon fire taking it for Japanese troops. While the moon shines brightly in three Hwarang's traveling to Mt. Pungak. there is a person who see a star that sweeps disaster as an ominous comet (this time)! (A comet itself) floats under the mountain and what an evil spirit (the spirit of a comet) is there?" In Hyesung-ga. there are a religious figure that "Japanese troops are an evil spirit that appears as momentary Karma like a mirage without having any self-nature and disappears at once." the cognitive conversion that "a comet is just a passing star which they need not be afraid of". the incantation that directly orders a comet to disappear" and the prayer "hoping that Japanese troops and a comet don't lead to war and a murderous spirit." Fourth. Hyesung-ga draws a conclusion (a general proposition) that 'No disaster exists' through a specific proposition of denying the invasion of Japanese troops and the appearance of a comet. In other words. Hyesung-ga aims at calming itself down stirring public sentiment caused by the appearance of Japanese troops and a comet through appeasement. prayer and a self-incantation. which is Buddhist holy words based on defense of his or her country and an incantation belief intended to accomplish social stability through native songs and inspire Buddhism at the same time.