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| 동남아시아와의 비교를 통해 본 ‘범석사왕(梵釋四王)’- 발우의 전달자로서의 힌두신들=‘梵釋四王(BUMSEOKSAWANG)’ on Comparison with Southeast Asia: Hindu Deities as Offers of the Bowl(patra) | ||
| 作者 | 강대공 (著)=Kang, Dae-gong (au.) |
|---|---|
| 出處題名 | 동아시아불교문화=Journal of Eastern-Asia Buddhism and Culture |
| 卷期 | v.54 n.0 근대 불교문화의 다양성 |
| 出版日期 | 2022.12 |
| 頁次 | 351 - 397 |
| 出版者 | 동아시아불교문화학회=The Association of Eastern-Asia Buddhism and Culture |
| 出版者網址 | http://www.easternasia.kr/ |
| 出版地 | Busan, Korea [釜山, 韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교 |
| 關鍵詞 | 브라흐마= Brahma; 범천; 인드라= Indra; 제석천; 사천왕=Four-Deva-Kings; 신중; 만달라= Maṇdala; Catur-Mahāja; Sakra |
| 摘要 | 이 논문의 목적은 붓다의 생애에서 나타나는 신들의 역할에 관하여 브라흐만(Brahmā 梵天), 인드라(Indra, 帝釋天), 그리고 사천왕(catur-mahārāja) 등의 여섯 신들을 대상으로 고찰해보는 것이다. 이 여섯 신들은 인도, 동남아시아, 동아시아에 걸쳐 불교문헌과 도상에서 공통적으로 빈번하게 등장한다.이 신격들이 텍스트에서 서술되고 있는 내용과 신들간의 위치, 상호관계 등은 특히 동남아시아와 동아시아 불교전통이 인도신들을 어떻게 차별적으로 받아들이고 있는가를 알 수 있게 할 뿐만 아니라 이를 통해서 두 불교문화권의 세계관까지도 비교해볼 수 있게 한다. 특히 방위신(dīkṣapāla)으로서의 사천왕을 추적해보면 인도 정통 아리얀계 신들의 위상을 교체하고 있다. 사천왕은 동아시아 사원의 부조, 불화 등에서 오랫동안 확고한 위치를 차지하였으나 동남아시아에서는 최고신들인 브라흐만과 인드라에게 위상을 반환 당하고, 동아시아 만달라에서는 대승의 신격들에게 자리를 내어주는 등, 그 위상에 있어서 위태로운 국면을 맞이하기도 하였다. 한편으로는 원형에서 한 명의 하위신을 거느렸던 사천왕이 추가적으로 한 명씩을 더함으로서 이른바 ‘사천왕팔부중’이 형성되었다. 그럼에도 불구하고 한국의 사천왕 부조에서는 이런 팔부중이 잘 묘사되지 않고 ‘생령좌’라고 불리는 다소 낯선 불명의 신들을 묘사하게 되었다. 이 원고는 이런 불교만달라를 중심으로 인드라, 브라흐마, 사천왕을 둘러싼 몇 가지 변화와 차이점들을 추적하면서 이들에 관한 부조와 텍스트를 비교검토해보려는 것을 목적으로 한다. In Triloka, gods such as Paramirnitavaśavartin's Mara and Yāma of Yāma-devas are considered to be a psychological conflict of Buddha, and Yāma's position as a deity in the afterlife. However contrast, Four-Deva-Kings, Indra of Trāyastrimśa, and Brahmā of Rūpa-Dhātu with Buddhism on Buddhist Mandala from starting of Buddha's days to Present. If Brahmā was the highest deity in Hindu-Pantheon and Indra was the most popular god with strong power, it can be said that the non-Aryan Four Deva Kings came to Buddhism and became relatively high in rank compared to the highest gods such as Brahmā and Indra. It also replaced Veda's top deities such as Indra, Yama, and Varuṇa as defense deities(dikpāla). In Buddha's life, Four-Deva-Kings was honored with the honor of supporting the hoof of Buddha's horse or offering Bowl, and after Buddha’s Nirvana, he was appointed as a guardian deity and became the most active member of Buddhism. At its center, there are symbols such as Buddha's (greate) ‘Depature’, ‘robe(Kasaya)’, and ‘Bowl(patra)’, and in various Buddhist literature and Buddhist culture, the Four-Deva- Kings formed a competitive relationship with Indra and Brahmā for their status. In the Buddhist tradition of Southeast Asia, Brahmā's tradition of offering Bowl and Robe to Buddha is confirmed only through Southeast Asian mural paintings, but the story of the Four-Deva- Kings offering Bowl is common in East-Southeast Asian literature. However, in Southeast Asian literature, the existence of four general gods, not four proper nouns, is not highlighted in the form of simply seeing Bowl to Buddha, which may be due to the setting that Brahmā dedicated Bowl and Robe at the time of Buddha On the contrary, in East Asia, the Four-Deva-Kings become the main states, and Brahmā and Indra are not well expressed. The role of the Four-Deva-Kings in Southeast Asia is being devalued compared to the role and popularity of the Brahmā and Indra. In other words, in the story of Buddhism in Southeast Asia, the view of Hindu gods was accepted as Hindu rather than Buddhist gods, and as Hinduism was accepted as a religious element alongside Buddhism, the specific scenes of Buddha's life also showed different developments depending on the status of Hindu temples. In Southeast Asian Buddhist culture, Indra and Brahmā took a more decisive position in Buddha's life, giving way to the two gods, and their original status as Hindu four direction gods was limited. In addition, in East Asia, he sometimes rose to the Buddhist painting and maintained his sixth status as King 梵釋四王(Beomseoksawang), but later was excluded from the center of the defense god due to the status of the incarnation called the “vidyārāja(明王)” in East Asian tradition. As a result, there was a severe decline in the literature, such as being demoted to suspension in the ‘104deities place’ of prudence and being eliminated in the ‘39deities place’ by giving up his position among the eight-deities subordinates. In this literature, the status of the Four-Deva-Kings cannot be said to be absolute because the development process of Buddhist Mandala is independent and there are cases where the status of India is not well reflected. As a resul |
| 目次 | Ⅰ. 서론 354
Ⅱ. 만달라에서의 범석사왕 355 Ⅲ. 四王獻鉢 - 가사와 발우의 봉헌자 359 Ⅳ. 방위신으로서의 위치 367 Ⅴ. 사천왕의 권속들, 팔부중 372 Ⅵ. 결론 375 |
| ISSN | 27140938 (P); 27140946 (E) |
| 點閱次數 | 114 |
| 建檔日期 | 2023.05.29 |
| 更新日期 | 2023.05.29 |
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