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『根本說一切有部毘奈耶雜事』의 勝鬘(Mallikā) 이야기를 통해 본 여성의 이미지 분석=An analysis on the image of women in the Mallikāvadāna of the Mūlasarvāstivādavinaya Kṣudrakavastu |
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| 著者 |
박청환 (著)=Park, Cheong-hwan (au.)
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| 掲載誌 |
인도철학=印度哲學=Korean Journal of Indian Philosophy
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| 巻号 | n.21 |
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| 出版年月日 | 2006 |
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| ページ | 63 - 97 |
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| 出版者 | 印度哲學會 |
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| 出版サイト |
http://krindology.com/
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| 出版地 | Korea [韓國] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 韓文=Korean |
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| ノート | 저자정보: 동국대 불교학과 강사 |
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| キーワード | 근본설일체유부비나야잡사=mUlasarvAstivAdavinaya kSudrakavastu; 말리카= mallikA; 여성= women; 까르마= karma; 신데렐라= cinderella |
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| 抄録 | 말리(Malli) 또는 말리까(Mallikā)는 아직까지도 인도에서 일반적으로 사용되는 대표적인 여성 이름 중의 하나이다. 다른 인도종교 전통에서와 마찬가지로 불교전통에서도 이 이름의 여성이 등장하는데, 본 논문은 『근본설일체유부비나야잡사』에 나타난 이야기를 중심으로 내용 분석과 사회사적 의미를 살펴보면서, 이 이야기가 가지고 있는 여성관과 신데렐라 이야기와의 연관성을 문학이론적 측면에서 심도있게 다루려고 한다. 그리하여 불교 문헌에서 여성 문제를 다룸에 있어 범인도적인 여성관이 가지고 있는 성격을 밝히고 그 배후에 숨어있는 불교적인 특성을 살려내는 것을 목표로 한다.
Malli or Mallikā is one of still very popular female names in India. As in the other Indian religious traditions, in the Buddhist tradition also, a woman named Mallikā appears. This paper deals with Mallikā story of the Mūlasarvāstivādavinaya Kṣudrakavastu where it performs not only the structural and sociohistorical analysis but also highlights the Mūlasarvāstivādins' view of women in this story. Mallikā’s episode presents the Mūlasarāvstivādins’ rich literary imagination as an Indian version of the Cinderella story. This is an example of the combination between Buddhism, Indo-european mythology and local tradition. The Mallikā story represents the strong desire for social upgrade from the lower class of Indian society. The episode of Mallikā and Varṣikā represents the social situation of that time: the harmony between wives and their paying respect to their husband were regarded as essential to the family. The analysis of this episode reveals that women are content with a passive status in a male dominant society. This reflects the inclinations of the avadānas of the MSV to reconcile with social custom. Mallikā’s giving birth to Virūḍhaka is the beginning of the main episode of the Śākyas’ massacre by Virūḍhaka. Here arises the question: why did the Mūlasarāvstivādins connect Mallikā, symbol of good deeds, and Virūḍhaka, symbol of bad deeds? The MSVKv does not provide any karmic explanation. Just like the slave-girl who gives birth to Pūrṇa and is never mentioned again in the Pūrṇāvadāna, another avadāna of the MSV, following the birth of Virūḍhaka, Mallikā is briefly mentioned in the scene of the meeting with Prasenajit after she was driven from the palace. Through a similar process, the slave-girl gives birth to Pūrṇa who becomes a disciple of the Buddha whereas Mallikā’s son, Virūḍhaka takes part in a massacre. This is the Mūlasarāvstivādins’ method of creating stories. They do not consider the karmic relation between the protagonists and their mothers. Mallikā, a doer of good deeds through past and present, is even ousted from the palace by her own son. This also reflects the Mūlasarvāstivādin’ view of women which could not but be influenced by the social realities of their time when women were subordinate to men. In many cases, women are secondary characters who only introduce the male protagonists and as shown in the table 6 and the past story of Mallikā, they are often described as worldly obstacles to the male protagonists’ enlightenment. |
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| 目次 | 서론 63
I. 줄거리 64
II. 내용 분석 65
III. 사화사적 분석 80
IV. 신데렐라 모델의 적용과 분석 88
결론 92
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| ISSN | 12263230 (P) |
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| ヒット数 | 311 |
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| 作成日 | 2023.09.28 |
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| 更新日期 | 2023.09.28 |
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