자장의 불교시책과 그 성격-隋文帝 불교정책의 영향을 중심으로

Abstract

Vinaya Master Jajang (610?~655?) initiated a major reform of the Buddhist orders of his home country Silla after returning from Tang where he studied Buddhism from 638 to 643. The reform was greatly influenced by his influence of the Buddhist policies established by Emperor Wen of Sui. The Buddhist policies adopted by Jajang in Silla and Emperor Wen in Sui display similarities in many ways regarding, for instance, the construction of sarira pagodas, operation of Daxingshan Temple in Sui (or Hwangnyongsa in Silla) Temple, and institutional systems of Buddhist orders. Firstly, Emperor Wen issued imperial edicts three times which led his dynasty to the establishment of sarira pagodas all over his empire. The emperor regarded the construction of the monumental structures as the core of his policy for the development of Buddhism and wanted it to continue "consistently and extensively." Silla's Vinaya Master Jajang was impressed by the policy and, after homecoming, moved Queen Seondeok of Silla to build over ten pagodas enshrining Buddha's reliquaries. The vogue of building sarira pagodas and the statues of Asoka the Great across East Asia in the 7th century was based on the legend of Cakravarti Raja. Secondly, Emperor Wen of Sui established the Daxingshan Temple in Changan in 582, one year after his coronation. The state temple was home of over a thousand residents and contained government offices in charge of various Buddhist affairs including Buddhist priests and research activities as well as the construction of sarira pagodas. Hwangnyongsa Temple in Silla, which was built following the Daxingshan Temple as a model, also performed similar functions, including the translation and publication of Buddhist scriptures. The conventional view that the temple's nine-story wooden pagoda copied the sarira pagoda of the Daxingshan Temple is, however, easily refutable by that the Chinese temple contained no such huge structures in its precincts. Thirdly, Silla was under a strong influence from the Buddhism of Northern Dynasties, the Sui Dynasty in particular, thus displaying significant similarities in the Buddhist managerial organizations and office names. As for the office named Ganggwan, for instance, of which there have been little researches made so far, I found that it was used in Sui as a title given to the priest in charge of the discipline of the monks in monasteries. The name, along with Sunsa (i.e. Patrol), reveals that Jajang used effective tools for the supervision of local temples and monasteries across Silla.