|
|
|
 |
|
|
|
|
|
|
중국 오대산의 발전과 오대산문수신앙=A Study on The Mount Wutai(五臺山) of China and The Mount Wutai’s Mañjuśrī belief |
|
|
|
| Author |
곽뢰 (著)=Kwak, Roe (au.)
|
|---|
| Source |
정토학연구=淨土學硏究=Journal of The Pure Land Buddhism Studies
|
|---|
| Volume | v.28 n.0 |
|---|
| Date | 2017.12 |
|---|
| Pages | 73 - 109 |
|---|
| Publisher | 韓國淨土協會 |
|---|
| Publisher Url |
http://www.jungtohak.or.kr/
|
|---|
| Location | Seoul, Korea [首爾, 韓國] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 韓文=Korean |
|---|
| Note | 저자정보: 동국대 불교학술원 연구원. |
|---|
| Keyword | Mañjuśrī belief=문수신앙=文殊信仰; 오대산문수신앙=五臺山文殊信仰=WuTai Shan’s Mañjuśrī belief; 화엄경=華嚴經; QingLiang shan=청량산=清涼山; 法藏=Fazang=법장; 오대산=五臺山=WuTai Shan; Wu Zetian=武則天=; 측천무후; Avatamsaka Sutra |
|---|
| Abstract | 중국 오대산문수신앙의 형성 과정을 두 단계로 나눌 수 있다. 첫째는 동진(東晋)시대부터 남북조(南北朝)시기까지(418-581)를 ‘문수신앙의 출현 시기’라고 할 수 있다. 이 시기의 문수신앙은 대승경전의 번역에 따라 나타나지만 크게 중시되지는 못하였다. 학계에서는 북조시기에 이미 오대산이 문수보살의 주처로 부흥했다고 논하고 있다. 그러나 이시기 오대산의 발전과 문수신앙의 관계는 선학들이 논했던 것처럼 그렇게 긴밀하지는 않아서 처음부터 문수보살의 성지로 인식된 것은 아니다. 북조시대에는 오대산의 자연환경과 지리적 위치 때문에 선과 정토가 주를 이루었지, 문수신앙이 중시된 것은 아니었다. 둘째는 수대(隋代)부터 당대(唐代)까지(581-798)인 ‘문수신앙의 흥성 및 오대산문수신앙의 출현 시기’라고 규정할 수 있다. 이 시기에 이르러 문수신앙은 군주들의 적극적인 지지를 받기 시작하였는데, 특히 오대산은 당 7세기 후반에 국가가 지원하는 전국적인 성산으로 거듭나게 되었다. ‘청량산이 곧 오대산’이라는 인식이 발생해 점차 그 외연을 확장하였고, 문수신앙과 오대산이 결합되어 오대산문수신앙으로 확대 출현하게 된 것이다. 이것은 당의 종파불교가 형성되면서 『화엄경』을 중심 경전으로 하는 화엄종이 황실의 지원을 받음에 따라 확립되었다고 할 수 있다. 이와 같이 오대산문수신앙의 사상적 연원을 살펴보면 당 초기부터 무주(武周)시기까지 『화엄경』에 의해 성립된 신앙이라는 것을 알 수 있다.
The Manjusri Belief and the Mount Wutai Manjusri Belief belong to different forms of religious belief systems. The former is categorized into the Bodhisattva school of Mahayana Buddhism and the latter has been established in accordance with the Avatamsaka Sutra. The Buddhabhadra, of the Eastern Jin Dynasty, had translated the 60-volume Avatamsaka Sutra from the 14th Year of Yixi(418) to the 2nd Year of Yuanxi, in which there are contents of the Abode of Boddhisattva Section indicating that Manjusri often dwelled in the Qingliang Mountain; since the Qingliang Mountain here was interpreted as the Mount Wutai of Daizhou, Shanxi Province, it provided the basis for the formation of the Mount Wutai Manjusri Belief. The development of the Mount Wutai Manjusri Belief in China can be divided into two stages. First, the era of the Eastern Jin Dynasty and Southern and Northern Dynasties (418-581), which can be referred to as the “Emerging Period of the Manjusri Belief”. The Manjusri belief in this period was transmitted along with the translations of sutras into Chinese. However, Bodhisattva Manjusri, unlike the wide transmission of Avalokitesvara Belief, in most cases, acted as the attendant Bodhisattva for Vairocana Buddha. It is widely assumed by the academic community that Mount Wutai had already served as the abode of Manjusri during the Southern and Northern Dynasties, however, through literature studies, it can be inferred that the Mount Wutai of the Northern Dynasties period was not that closely associated with Manjusri as discussed in the previous studies, nor has the recognition that Mount Wutai was the place where Manjusri’s shrine was located been formed. In light of the natural environment and geological of the Mount Wutai at that time, meditation and pure land were highly regarded in the Northern Dynasties; whereas Manjusri Belief had yet to dominate the development of Buddhism in Mount Wutai at that stage. Second, the establishment period of the Mount Wutai Manjusri Belief from Sui Dynasty to Tang Dynasty (581-798). In this period, Manjusri Belief had been supported by the monarchies, which prompted Mount Wutai to be transformed gradually from a regional religious center during the Northern Dynasties into a holy mountain belief at national level, and laid the foundation to the notion that “the Qingliang Mountain refers to Mount Wutai”. In the Tang Dynasty, Manjusri Belief was blended with Mount Wutai and the Mount Wutai Manjusri Belief was formed. This formation process was highly associated with the Empress Wu Zetian’s(武則天) propagation of the Avatamsaka Sutra circulation, as well as the creation of the Huayan School and the writing of a variety of commentaries by Fazang(法藏) |
|---|
| Table of contents | I. 머리말 75
II. 북조시기의 오대산과 문수신앙 77
III. 수말당초의 오대산과 문수신앙 86
IV. 화엄학의 흥기와 오대산문수신앙의 성립 95
V. 맺음말 104
|
|---|
| ISSN | 12291846 (P) |
|---|
| Hits | 86 |
|---|
| Created date | 2023.03.28 |
|---|
| Modified date | 2023.03.28 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
