한국 사리신앙의 전래와 성격

Abstract

The word “Śarīra” which comes from Pali (Korean transliterationof “Sari”), refers to the remains of the Buddha and other spiritualmasters. This thesis, after briefly outlining the background and thenature of Buddhist Relics(Śarīra) Worship, will attempt to examine thetransmission, exploring questions as how the Śarīra cult origin. Since Sari(舍利) has been considered as symbol of the most sacredobject from the Buddha’s body, the worship to Sari in Korea as wellas in China is still important. How the worship was in the countriesabove to Sari can be seen through magnificence of sculptures whichstore sari such as reliquaries and pagodas. The origin of worship toSari in Korea is from China. In both countries, the distinctive religiousculture of Sari became prevalent by supports and protections of Kingfrom the introduction. By periodic study of ritual scales and forms ofenshrinements and procession one could imagine the periodical level ofworship to Sari. At the beginning of the study, the evolution of the worship to sariwas investigated. In the case of China, Ayuwangsi(阿育王寺),Yongningsi(永寧寺), the building-stupas project in the Renshou of theSui Dynasty, and the puja ceremonies of sari in the Famensi of the TangDynasty are explaining the evolution of the worship to Sari as historicalrepresentations. The study also investigated on the historical value of the worship to sari before and after the beginning of the Joseon dynastyin Korea. The stone pagoda at Mireuksa(彌勒寺址石塔) and Odaesan(五臺山) considered as the representation of faith for the prior and actualperiod of Joseon dynastySecond, I would like to look into the nature of the worship of sari. As the concept of sari accepted in China has changed, prior to this,I pointed out it. In general, the concept of sari which means humanremains in China, have differentiated emphasizing the sanctity of sari. It has been maintained the emphasis of the Buddha’s sari, for a longtime, then was widen the range with the Dharma’s sari. As a result,it was expanded to be worshipped for the synthetic sari. It has beencarried through the relic of the monks. Likewise, it was worshippedthe Buddha’s sari in China most strongly. Korea divided sari two categories : the relics of the Buddha’s truebody sarira (jinsin sari) and the dharma body sarira(beopsin sari). It was worshipped the Buddha’s sari in Korea most strongly as likethe case of China, but it was activated earlier than China to attachimportance to the Dharma’s sari from early on the early part ofinstruction of the worship of sari. This can be very different fromChina. The eminent monk’s sari to enshrine into pudo(浮屠) or thesculpture containing the cremains powder gives a strong faith. The worship of sari was spread further by realization(感得) andsympathetic resonance(感應) deepened by the religious faith is firmly. In addition, it could find that the kings who own the Buddha’s sarion behalf of the Buddha who has the supernatural powers[abhijñā] wasregarded as a measure showing appearances of Cakravartin. Proceeding from what has been said above, it should be thereligious value and Sari faith, which was brought to Korea from Indiathrough China, will be more and more prevalent both in China andKorea. The key founding of this survey was that the worship of sariin Korea was strongly influenced by China. But I would like to close the discussion by pointing out that it unfold and developed their owncharacteristics. It is also hoped that this paper will served as a platformfrom which studies of greater depth and specificity may be undertaken.