본문 바로가기
KERD
논문KCI 등재

遼寧省 朝陽地域의 遼代 佛舍利莊嚴 硏究

On the Study of the Buddhist Relic Cult of Liaoning Chaoyang Province in Liao Dynasty

주경미
중국사학회|2008.04|중국사연구 (CHUNGGUKSA YONGU; The Journal of Chinese Historical Rsearches)|제53호|pp. 125-161

2

조회

0

다운로드

9

인용

0

참고문헌

키워드

과거불경당법사리조양북탑사리봉안經幢朝陽北塔法舍利過去佛舍利奉安Dharani PillarNorth Pagoda of Chaoyangdharma-sariraprehistoric buddharelic deposit

초록

In Liao dynasty, the kingdom of Khitan tribe, many Buddhist temples and pagodas were built, since Buddhism was protected as the national religion with the support of the royal family. In this paper, I examined the Buddhist relic cult of Liao dynasty focusing on the excavated artifacts from the pagodas which were located in Liaoning Chaoyang province. Chaoyang area was the nexus of transportation located in west Liaoning and due to this geographical characteristics, this area accommodated a new style of relic cult and represented it in a figurative form. Therefore, many Buddhist pagodas were built in this area, and especially, three pagodas located in the center of Chaoyang city are significant. The north pagoda of Chaoyang which had existed since the sixth century is most important in understanding the relic cult of this province. Various Buddhist figures represented on the surface of the pagoda such as four buddhas, eight bodhisattvas and eight spiritual stupas show the influences of the esoteric Buddhism of the late Tang dynasty, which seems to have provided the ideological background for the reconstruction of this pagoda. Moreover, in the north pagoda and east pagoda of Chaoyang, a unique way of dharma sarira enshrining Dharani pillar was developed. This was the result of the fusion of the Buddhist characteristics of Korean peninsula, Mt. Wutai area of North China in Chaoyang area. In the 10th century, the faith of pre-historic buddha's relic was transferred to Liaoning area by the ruling class who migrated from the Southern China and this faith made great influences in building of the South pagoda of Chaoyang. In Chaoyang area, the Buddhist culture of Korean peninsula and that of the southern China, and that of the Mountain Wutai were encountered. Also the plentiful material resources donated by the nobles from the capital of Liao dynasty were enable to develope a unique Buddhist culture here. Therefore, this area became the flourishing center of Buddhist culture in northeast China. Chaoyang area became one of the important main center in the buddhism and the relic cult of Liao dynasty.

Abstract

In Liao dynasty, the kingdom of Khitan tribe, many Buddhist temples and pagodas were built, since Buddhism was protected as the national religion with the support of the royal family. In this paper, I examined the Buddhist relic cult of Liao dynasty focusing on the excavated artifacts from the pagodas which were located in Liaoning Chaoyang province. Chaoyang area was the nexus of transportation located in west Liaoning and due to this geographical characteristics, this area accommodated a new style of relic cult and represented it in a figurative form. Therefore, many Buddhist pagodas were built in this area, and especially, three pagodas located in the center of Chaoyang city are significant. The north pagoda of Chaoyang which had existed since the sixth century is most important in understanding the relic cult of this province. Various Buddhist figures represented on the surface of the pagoda such as four buddhas, eight bodhisattvas and eight spiritual stupas show the influences of the esoteric Buddhism of the late Tang dynasty, which seems to have provided the ideological background for the reconstruction of this pagoda. Moreover, in the north pagoda and east pagoda of Chaoyang, a unique way of dharma sarira enshrining Dharani pillar was developed. This was the result of the fusion of the Buddhist characteristics of Korean peninsula, Mt. Wutai area of North China in Chaoyang area. In the 10th century, the faith of pre-historic buddha's relic was transferred to Liaoning area by the ruling class who migrated from the Southern China and this faith made great influences in building of the South pagoda of Chaoyang. In Chaoyang area, the Buddhist culture of Korean peninsula and that of the southern China, and that of the Mountain Wutai were encountered. Also the plentiful material resources donated by the nobles from the capital of Liao dynasty were enable to develope a unique Buddhist culture here. Therefore, this area became the flourishing center of Buddhist culture in northeast China. Chaoyang area became one of the important main center in the buddhism and the relic cult of Liao dynasty.

참고문헌 (47)

  1. 神尾一春, "契丹佛敎文化史考" (1937), 滿洲文化協會
  2. 野上俊靜, "遼金の佛敎" (1953), 平樂寺書店
  3. 鄭恩雨, "遼代 佛像彫刻의 硏究(I)", 미술사연구, 13, pp.83~117 (1999)
  4. 鄭恩雨, "遼代 佛像彫刻의 硏究(II)", 미술사연구, 14, pp.63~97 (2000)
  5. 周炅美, "遼 興宗年間(1031-1055)의 佛舍利莊嚴 硏究", 中國史硏究, 35, pp.197~221 (2005)
  6. 關野貞, "遼金時代の建築と其佛像 上·下冊" (1934), 東方文化學院東京硏究所
  7. 竹島卓一, "遼金時代の建築と其佛像" (1944), 龍文書局
  8. Marilyn Leidig Gridley, "Chinese Buddhist Sculpture under the Liao" (1993), International Academy of Indian Culture and Adity Prakashan
  9. Nancy Shatzman Steinhardt, "Liao Architecture" (1997), University of Hawai'i Press
  10. 朝陽北塔考古勘察隊, "遼寧朝陽天宮地宮淸理簡報", 文物, pp.1~28 (1992)
  11. 遼寧省文物考古硏究所, "朝陽北塔考古發掘與維修工程報告" (2007), 文物出版社
  12. Hsueh-Man Shen, "Realizing the Buddha's Dharama Body during the Mofa Period: A Study of Liao Buddhist Relic Deposits", Artibus Asiae, 61(2), pp.263~303 (2001)
  13. "遼史 卷 39, 志第 9, 地理志 3"
  14. 양은경, "遼寧省 朝陽 北塔 出土 塑造像 硏究", 美術史學硏究, 256, pp.77~112 (2007)
  15. 조양북탑보고서, , ~
  16. 杜斌, "朝陽北塔 - 中國東北第一塔" (2006), 吉林撮影出版社
  17. 遼寧省朝陽市北塔博物館, "朝陽北塔博物館" (2007), 中國文史出版社
  18. 朝陽市, "朝陽佛舍利", 1~9
  19. 紀兵, "佛敎遺寶: 遼寧歷代佛敎文物集粹", pp.4~69 (2005), 遼寧人民出版社
  20. 堀謙德, "遼靈感寺佛塔碑文幷に舍利函彫刻", 史學雜誌, 20(11), pp.73~93 (1909)
  21. 村田治郞, "滿洲國 朝陽の遼代碑文と佛塔", 建築學會論文集, 27, pp.26~29 (1942)
  22. 陳述, "全遼文" (1982), 中華書局
  23. 國家圖書館善本金石組, "遼金元石刻文獻全編 3", pp.775~776 (2003), 北京圖書館出版社
  24. 閻鳳梧, "全遼金文 上", pp.651~653 (2002), 山西古籍出版社
  25. 朝陽市旅遊局, "朝陽之旅", pp.61~80 (2005), 中國旅遊出版社
  26. "晋書 卷 109, 載記 9, 慕容皝條", ~
  27. 王建學, "遼寧寺廟塔窟", pp.489~ (2002), 遼寧美術出版社
  28. 金剛智, "大正新修大藏經, In 金剛頂瑜伽中略出念誦經 卷 1", pp.18~227
  29. 沈陽市文物考古硏究所, "沈陽新民遼濱塔塔宮淸理簡報", 文物, pp.47~57 (2006)
  30. "遼寧寺廟塔窟", ~
  31. "朝陽佛舍利", ~
  32. "魏書 卷 8, 帝紀 8, 世宗宣武帝條", ~
  33. "舊五代史 卷 111, 周書 2, 太祖本紀 2", ~
  34. "遼史 卷 5, 太祖本紀 5", ~
  35. 주경미, "중국 고대 불사리장엄 연구" (2003), 일지사
  36. "全遼金文 上", 732~
  37. 周炅美, "韓國 佛舍利莊嚴에 있어서 無垢淨光大陁羅尼經의 意義", 불교미술사학, 2, pp.167~179 (2004), 통도사성보박물관 불교미술사학회
  38. 千惠鳳, "高麗初期刊行의 一切如來心秘密全身舍利寶篋印陁羅尼經", 中央大學校圖書館學報, 2, pp.1~47 (1973)
  39. 鎌田茂雄, "華嚴思想史よりみた遼代密敎の特質", 印度學佛敎學硏究, 8(2), pp.649~654 (1960)
  40. 尙敍政, "山東省惠民縣出土定光佛舍利棺", 文物, pp.60~62 (1987)
  41. 주경미, "오월왕 전홍숙의 불사리신앙과 장엄", 역사와 경계, 61, pp.72~74 (2007)
  42. "遼史 卷 96, 列傳 26, ｢姚景行｣條", ~
  43. 劉淑芬, "<佛頂尊勝陀羅尼經>與唐代尊勝經幢的建立-經幢硏究之一", 中央硏究院歷史語言硏究所集刊, 67(1), pp.145~193 (1996)
  44. "經幢的刑制·性質和來源-經幢硏究之二", 中央硏究院歷史語言硏究所集刊, 68(3), pp.643~786 (1997)
  45. 강희정, "보드가야의 불교유적과 구법승", 미술사와 시각문화, (4), pp.88~127 (2005), 미술사와 시각문화학회
  46. Samuel Beal, "Two Chinese-Buddhist Inscriptions", The Journal of the Royal Asiatic Society of Great Britain and Ireland, 13(part IV) (1881)
  47. Alexander Cunningham, "Mahabodhi, or the Great Buddhist Temple under the Bodhi Tree at Buddha-Gaya", pp.69~74 (1892), W.H. Allen and Company

관련 논문AI추천

遼 興宗年間(1031-1055)의 佛舍利莊嚴 硏究주경미중국사학회 · 중국사연구2005 · 제35호北宋代 塔形舍利莊嚴具의 硏究주경미중국사학회 · 중국사연구2009 · 제60호요나라 조양북탑(朝陽北塔) 사리공과 진언종 여법존승법(如法尊勝法)의 기원김연미미술사와 시각문화학회 · 미술사와 시각문화2011 · 제10호遼塔 사리장엄의 공간과 신앙적 배경에 대한 고찰오호석불교미술사학회 · 불교미술사학2024 · 제38권 遼代 八大靈塔 圖像의 硏究주경미중앙아시아학회 · 중앙아시아연구2009 · 제14권 고려와 거란의 보살계 문화― 菩薩八戒를 중심으로 ―박광연이화사학연구소 · 이화사학연구2021 · 제62호

이 간행물의 다른 논문 (11건)

西周時期 北京地域 政治體-周初 中原 勢力의 北京 進入과 衝突-배진영pp. 1-30中國北方東周西漢時期偏洞室墓硏究曹建恩, 孫金松pp. 31-53對漢墓多角度硏究的探索-長沙地區的西漢社會-上野 祥史pp. 55-87安史의 亂 이후 學校 ‘衰頹’ 原因의 分析오부윤pp. 89-124明淸時代 地域史硏究의 새로운 패러다임에 대한 摸索이준갑pp. 163-202
원문 보기