낙산(洛山)설화와 고려수월관음도, 보타산 관음도량

Abstract

The Naksan (洛山) in Korea and Mt. Putuo (普陀山) in China sanctuaries for Avalokiteśvara worship are originated from the Mount Potalaka which is mentioned as the deity's abode in the Avatamsaka Sutra (華嚴經). The Korean sanctuary stimulated by the Mt. Putuo seems to be made by the early 10th century. In addition, the legend of Avalokiteśvara at Naksan was also made up. The Gulsan Zen branch (崛山禪門) seems to have played a main role to form the first story in connection with Uisang (義湘) as well as the bodhimaṇḍa of Avalokiteśvara on the east coast, because its members were interested in the Avatamsaka ideas of the Uisang faction. Namely the legend of two bodhisattvas was made in the name of the priest Uisang and Bumil (梵日) who were the founders of the Korean Avatamsaka school and Gulsan Zen branch. The influence of Avatamsaka Stura is observed in the legend of two great saints : The holy place is named Naksan, Uisang visits the cave and has a spiritual encounter with Avalokiteśvara like the boy Sudhana (善財童子), and the image of Ananyagamin (正趣菩薩像) is also enshrined at Naksan Temple. Besides, there appears the principal iconographies of Goryeo Water-Moon Avalokiteśvara painting (高麗水月觀音圖) such as two bamboos, a blue bird, the dragon of the East Sea and crystal rosary. They are derived from the Chinese Water-Moon Avalokiteśvara painting. The woman in white garments who is the manifestation of Avalokiteśvara in the legend also appears in the miracle tales from the 10th century onward. In conclusion, the sacred site at Naksan was established under the influence of the Chinese Mt. Putuo sanctuary. The contents of the legend are mostly based on the Avalokiteśvara paintings of the Song period that had affected Goryeo ones. Additionally the influences of Avatamsaka Stura represent the desire of Koreans, that is, their country to be a Hua-yen Paradise (華嚴佛國土).