<영이기>와 <영험집> 이야기의 비교과정에서 김과의 아들이야기는 동일한 이야기로 간주되는데 그 국적을 달리하는 문제가 발생한다. 때문에 <영험집>에 이야기의 출처로 제시된 당나라의 <홍찬법화전>까지 함께 아울러 영험집류의 전승양상을 간단히 살펴보고자 하였다. 이 같은 과정을 통해 아직 활발히 연구되지 않은 불교영험담이 문학사 연구에 소정의 역할을 수행하고 있음을 보여주고자 하였다.This paper is a comparison between stories in Samgukyusa(三國遺事), Ilbonyoungyigi(日本靈異記) and Beophwa-youngheomjeon(法華靈驗傳). The stories are about a main character in this world who meets his parents from the world beyond respectively. The purpose of this study is to bring up the role of miraculous efficacy stories in the early age of narrative literature.
First of all, Daeseonghyoyisebumo(大城孝二世父母), a story in Samgukyusa(三國遺事), takes notice of Daeseong's offering to a temple and filial conduct. Precisely, Kim, Daeseong in the Sylla dynasty, who lived with Kyeongjo, made an offering to a temple in his previous life, and he built a temple for his both parents in the afterlife.
Ukjibeophwagyeonghyeonboshigipyoyeon(憶持法華經現報示奇表緣), a story in Ilbonyoungyigi(日本靈異記), is a story about a man, who lives in Yamato. He committed a fault that he burnt one letter in the Scripture in his previous life. As things turned out, he couldn't memorize that letter in his afterlife. Thereafter he visited his parents in the previous life and checked the Scripture taking his pray opportunity. Both stories focus on the narrative of past karma, but they are different in narrative extension according to a point of time.
On the other hand, Tonggyoyisegiyayang(通交二世之爺孃) in Beobhwa youngheomjeon(法華靈驗傳) is a story about Kimguaeui's son in Sylla Dynasty. This story is similar to the Ilbonyoungyigi(日本靈異記). He dreamed because of the burnt letter in the Scripture and visited his parents in the previous life. However, unlike two former stories, the plot of Kimguaeui(金果毅)'s son in Youngheonjeon(靈驗傳) shows the narrative at the equal rate relatively. This kind of concise story is a part of characteristics of Youngheomdam, which focuses on an event itself. This analysis makes us find the fact that Youngheomdam keeps an eye on a strange event such as ‘meeting’ rather than a notion of ‘filial duty’.
This paper has taken a good look into the transmission aspects of types of Youngheom-collection including Hongchanbeophwajeon(弘贊法華傳) which is suggested as a source of the Kimguaeui's son story in the process of comparison between Youngyigi(靈異記) and Youngheomjeon(靈驗傳). It suggests potential of Buddhist Youngheom-stories(佛敎靈驗談) that perform a certain role in the studies of the history of literature but have not been studied as much.