일본 상대(上代) 아미타여래상(阿彌陀如來像)과 정토신앙(淨土信仰) -법륭사(法隆寺) 전래(傳來) 불상을 중심으로-

Abstract

The works of the mid-7th century are confirmed for the first Japanese statues of 阿彌陀如來, but at this period, the figures of 阿彌陀 were expressed as a statue that borrowed the statue of 彌勒如來圖, like the 144th Buddha statue in Honji Temple. This shows that the 阿彌陀信仰 at that time was closely associated with the 彌勒信仰. However, at the end of the 7th century, in the background of the 阿彌陀信仰, which continued the flow of the dynasty, an armament statue was produced on an Indian-style insight and yeonhwa seat, including the image of the 橘夫人念持佛. This figure of 阿彌陀 suggests the acceptance of 善導流淨土敎, and tells us that it functioned as the object of 觀想念佛 and 稱名念佛. These religious functions were carried out in the early eighth century, as well as in the image of the 彌陀堂 in Todaiji Temple, as well as in the 彌陀悔過 based on the ritual of the 善導流. Therefore, it is thought that the archaeological statues of the late 7th to mid-8th centuries were produced based on sketches that were handed down from continents and peninsulas, from concealed images to 板佛 and 塼佛. Since then, in the late 8th century, in a situation where the Hwa Dynasty Studies and the 雜密信仰 increased, the 雜密的 color was displayed. Along with this, the ancestral ancestral ancestral ancestral structure based on the external sketches. It is transformed into a figure based on the method of painting that is said in 經. It is thought that the western Buddha statue at Homyeong-ji Temple is the epitome of the 雜密系 阿彌陀堂 created in this way. This suggests that it was developed in the background of In other words, the statue of the armament spoken in 『陀羅尼集經』 seems to have been recognized as a central Buddha image closely related to the western Buddha statue, such as the western Buddha statue at Hoojin Temple and the main hall at Hoohwa Temple, and similar to the western Buddha statue. It is presumed that the Three-Zone Buddha statue was made as a statue that is symmetrical with the western Buddha.