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The Emergence of the “Five Terrace Mountain” Cult in Korea=五臺山佛教信仰在朝鮮半島的出現 |
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Lee, Sangyop (著)=李尚曄 (au.)
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| Source |
一山而五頂：多學科、跨方域、多文化視野中的五臺信仰研究國際學術研討會=An International Conference The Mountain of Five Plateaus： Studies of The Wutai Cult in Multidisciplinary and Transborder/Cultural Approaches
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| Date | 2015.07 |
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| Publisher | 山西省佛教協會 |
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| Location | 山西, 中國 [Shanxi, China] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 英文=English |
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| Note | 主辦方: Buddhist association of Shanxi Province 山西省佛教協會
作者單位：Stanford University=美國史坦福大學 |
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| Abstract | The story of the Silla cult of Mount Odae (Ch. Wutai), as it appears at first sight, is that of transmission and localization. The story involves the right kind of actors for the kind of narrative that it is: Chajang, an elite monk, a sinophile, a pilgrim to Mount Wutai in China, who introduces the Chinese practice of Mañjuśrī veneration on a “five-terrace mountain” into Silla Korea, and Poch’ŏn and Hyomyŏng, two princes of the Silla dynasty, pious lay practitioners of Buddhism, members of the cultural and political elite, who develop a uniquely Sillan expression of the cultic practice that continues to this day. It is the familiar story of high Chinese culture’s “transplantation” to the empire’s periphery and of the Korean elite’s “domestication” of the imported cultural elements.
However, the maintenance of such a story of the Mount Odae cult comes in fact at an exorbitant theoretical cost: The key protagonists of the story have to be reassigned, if we want to reconcile the historical contradictions the primary sources raise, and the most esoteric passages in the Buddhist canon must be invoked, if we are to explain the doctrinal and practical idiosyncrasies of the cult’s Buddhism. Despite almost a thousand years of traditional and modern scholarly inquiry, there is no agreement on how to historicize even the most basic events of this narrative. The story of the cult’s transmission and localization raises more problems than it explains.
This study starts from the suspicion that the story of transmission and localization may not then be the best approximation of the Mount Odae cult’s appearance and development in Korea. From a philological analysis of the two Koryŏ dynasty records on the Mount Odae cult, the study first establishes that both these records were compiled based on sources of the same textual origin the provenance of which is the mountain region itself. Further analysis of the narratives contained in these records would advance a portrayal of the mountain cult as simple local Buddhists of this remote region. It will be argued that despite the narratives’ claim, these Buddhists did not have close contacts with the religious, cultural, or political elite of Silla, let alone high Chinese culture, and that they accordingly practiced a distinctive idiom of Buddhism that largely deviated from the Sino-Korean norms. The study concludes that the story of Korean Mount Odae cult, then, may be better told as that of inspiration and emergence than of transmission and localization, that the cult may be understood as an indigenous, independent materialization of the floating abstract idea of “Mañjuśrī’s five-terrace mountain.”
乍眼一看，新羅的五台(Odae) 山崇拜，就是一個傳播和地方化的故事，其中包含這類敘事裡應有的角色：一位名叫慈藏(Chajang)的高僧，親近中國並曾到五臺山朝聖，把中國五臺山對文殊菩薩的信仰引進了朝鮮半島; 兩位名分別叫做寶川(Pochon)和孝明(Hyomyŏng)的新羅王子，既是虔誠的佛教居士，又是文化與政治精英，發展出了一套獨特的、至今仍在使用的新羅式崇拜。這是一個耳熟能詳的、有關高級的中國文化如何被移植至帝國的邊緣地帶，以及朝鮮精英如何將外來文化成分進行本土化的故事。
但是，要維持這樣一個五臺山信仰的故事，要付出極高的理論代價：如果我們要調和在原始資料裡發現的歷史衝突，就不得不對該故事裡的關鍵主角重新分配;如果我們試圖解釋五臺山佛教的理論及實踐特性，那就必須援引佛經裡最具密教色彩的段落。近一千年來，盡管傳統與現代佛教學者不斷探索，但是他們甚至尚未就如何把該故事裡一些最基本的事件進行歷史化處理達成共識。在五臺山佛教信仰的傳播與地方化這個故事裡，其提出的問題比它解釋的還要多。
本研究從質疑開始，認為這一傳播與地方化的故事可能並非對五臺山佛教信仰在朝鮮半島的出現與發展的最佳概括。通過對與五臺山信仰有關的兩則高麗王朝的資料進行文獻學分析，本文首先確定了這兩項資料是根據同一種原始資料編撰而成，而這一原始資料的出處，即是五臺山自身。對這些材料的進一步分析，指出該山信仰在這一遙遠地區的只一種簡單的地方佛教。本文認為，無論前述敘事如何主張，但是這些地方佛教徒其實與新羅的宗教、文化或者政治精英並無密切接觸，更遑論高級的中國文化；與之相應，他們踐行一種特別的、大多採用自中、朝習俗的佛教風格。本文最終認為，朝鮮的五臺山佛教信仰，最好被看作是一個啟發與出現而非傳播與地方化的故事，可以被理解為“文殊菩薩的五台”這一飄浮的、抽象的概念，如何在本土被獨立地實體化。 |
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| Hits | 190 |
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| Created date | 2020.10.16 |
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| Modified date | 2020.10.27 |
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