하남 천왕사지 철불좌상의 출현과 의미

Abstract

The Iron seated Buddha statue of Cheonwangsa Temple(天王寺) in Hanam, Gyeonggi-do, have been noted for being the largest Buddha of the early Goryeo Dynasty among the iron Buddhas that have emerged since the 9th century. The statue is nearly 3 meters tall and weighs 6.2 tons. Originally left unattended at a temple site in Hasachang-dong, Hanam-si, Gyeonggi-do, it was moved to the Yiwanga(李王家) Museum in 1911, and is now housed in the National Museum of Korea. Cheonwangsa Temple Site in Hanam is a main Buddha enshrined in Cheonwangsa Temple, a Seonjong Buddhist temple(禪宗寺刹), which was constructed in the first half of Goryeo Dynasty in the mid-8th century, following the main Buddhist style of Seokguram Grotto(石窟庵) in Gyeongju. As for the supporters of the creation of the Iron Buddha, Wang Gyu(王規), a representative local family in Hanam(河南), was generally believed to have been established, but a large-scale statue of the Stone Buddha was created due to the change in the doctrines of the local family and Seonjong, along with the Buddhist policy pursued by King Taejo(太祖) of Goryeo to strengthen the royal authority. Especially in the aspect of the style, the iron Buddha of Cheonwangsa Temple in Hanam, in connection with Seonjong of the early Goryeo Dynasty, was not the hand seal of the Wishdom of Vairocana, but the hand seal of the touch of the earth, or the subjugation, a traditional Buddhist style. It was found to reflect the Buddhist policies of King Taejo of Goryeo and the trend of Buddhist faith. Based on this argument, it was possible to infer that the construction of the Cheonwangsa Temple Site in Hanam did not have much influence on the relationship between Seonjong and the monks, and that Wang Gyu, a powerful local family, organized the work related to the construction of the Buddha statue, but Taejo of Goryeo, which was actually the first month of the Goryeo Dynasty, was one of the policies to strengthen the royal authority. The construction period of Cheonwangsa Temple's iron Buddha was also compared and examined by connecting the Buddha statues of the late Unified Silla Dynasty, which inherited the main Buddha form of Seokguram Grotto, and the Buddha statues of the early Goryeo Dynasty, such as the Iron Buddha of Sanasa Temple(舍那寺) in Yangpyeong and the Iron Buddha of Junggisa Temple(中基寺) in Imsil. On the other hand, it was estimated to be around 930-940 in the first half of Goryeo, based on the fact that it was less related to Chanyu(瓚幽), a Buddhist monk who briefly stayed at Cheonwangsa Temple in 924. The first half of Goryeo was a time when under the King Taejo's support, Seonjong and its teaching methods were actively developed by powerful local families and Seon Buddhist monks(禪僧), and it was developed into the idea of convergence of the church by accepting the Gyosong(敎宗). During this period, there were few statues of Vairocana(毘盧遮那佛像) or Vairocana(盧舍那佛像), which were enshrined in Seonjong Temple during the late Unified Silla Period, but a number of iron Buddha statues of the early Goryeo Dynasty were built in the Namhangang River area, including Hanam. This phenomenon was attributed to the process of changing the image of Buddha in accordance with the trend of Buddhism, in which Seonjong and Gyojong were merged. Moreover, the reproduction of the main Buddha statue of Seokguram Grotto in the heyday of the Unified Silla Dynasty was the political intention of King Taejo of the Goryeo Dynasty, who was trying to unite the powerful local family and strengthen the royal authority. The emphasis on the grand and dignified formality of the iron Buddha, which is nearly three meters tall, is also seen as an attempt to express the powerful image of the Goryeo royal authority by utilizing the rugged and strong characteristics of iron. This is why the Iron Buddha in Cheonwangsa Temple site in Hanam has the greatest characteristics and significance.