韓中 人情小說에 나타난 觀音의 문학적 형상 비교 - <<謝氏南征記>>와 <<金甁梅>>를 중심으로 -

Abstract

This thesis researched how buddhistic imagination was embodied in Korean classical novels and chinese classical novels each, on the basis of the Buddhist Goddess of Mercy belief. Until now, the works for accenting the religion itself such as Buddhistic tales or Buddhistic novels that described the contents of Buddhist scriptures intactly were narrowly studied. But the researches on the works that the Buddhist Goddess of Mercy performed the certain function in the relation with the characters in the novels, were relatively rare. In this study, I surveyed the literary shape and the meaning of the Buddhist Goddess of Mercy in Sasinamjeonggi(謝氏南征記) and Geumbyeongmae(金甁梅) that opened the prelude of the popular novels in Korea and China each. The Buddhist Goddess of Mercy in Sasinamjeonggi and Geumbyeongmae appeared the narration related with the heroins Sajeongok(謝貞玉) and Oweolrang(吳月娘), as is well known, the Buddhist Goddess of Mercy solved the realistic pains of the heroins or saved the heroins at risk. The narrative functions of the Buddhist Goddess of Mercy in two novels are similar, but the novel characters’ attitude or methods of imagery to the Buddhist Goddess of Mercy are different. In Sasinamjeongki Sajeongok viewed from the confucian standpoint. In ‘Gwaneumchan(觀音贊)’, Sajeongok accepted the virtue of great mercy and compassion as the virtue of ‘Taeim(太任)’ and ‘Taesa(太姒)’ and the figure of the Buddhist Goddess of Mercy who cultivated herself religiously in the mountain alone as the virtuous woman who unavoidably left home to practice the fidelity, the confucian ideology. As a result, the writer of Sasinamjeongki praised not the Buddhist Goddess of Mercy but the woman who practiced the women’s confucian virtue. In this point, the existing discussions that Sajeongok was identified with the Buddhist Goddess of Mercy and Sajeongko was the incarnation of the Buddhist Goddess of Mercy, are needed to review. In spite that in Sasinamjeongki the Buddhist Goddess of Mercy incarnations of ‘helping the hardship’ and ‘curing disease’ appeared and through them the main character saved her life, Sajeongok accepted the Buddhist Goddess of Mercy as the confucian point of view putting distance with Buddhism. Meanwhile, in Geumbyeongmae Oweolrang believed in the Buddhist Goddess of Mercy as the buddhistic point of view. While Sajeongok unavoidably left home and stayed the temple as a shelter, Oweolrang believed in Buddhism sincerely as she called Buddhist nuns, had a Buddhist ceremony, gave a hospitable treatment Buddhist priests and gave as a temple offering, and so on. Oweolrang depended on the Buddhist Goddess of Mercy as the holy existence who saved the disaster and crisis and answered a prayer. Especially we can guess, through the Buddhist Goddess of Mercy’ shape, the fact that Oweolrang believed in the Buddhist Goddess of Mercy who send son, to give birth to her son. Especially, in Geumbyeongmae, the Buddhist Goddess of Mercy did not appear as the incarnation unlike Sasinamjeonggi. The heroins Sajeongok and Oweolrang in Sasinamjeonggi and Geumbyeongmae were beneficiaries of the Buddhist Goddess of Mercy of great mercy and compassion but the attitude for the Buddhist Goddess of Mercy was appeared as the confucian acceptance and buddhistic religion each. As the white-dressed Buddhist goddess of Mercy appeared in two works all can be regarded as the Buddhist Goddess of Mercy who send son, in Sasinamjeonggi Buddhist goddess of Mercy’ miracles presented indirectly and in Geumbyeongmae, as Buddhist goddess of Mercy played roles directly, buddhistic punitive justice view was represented. Meanwhile, the imagery of the Buddhist goddess of Mercy’s incarnation only appeared in Sasinamjeonggi. This aspects reflected the Korean and Chinese Socio-cultural atmosphere.