中國과 韓國의 白衣觀音에 대한 考察

Abstract

The purpose of this article is to investigate how Koreans adopted theWhite-robed Kuan-yin who is the representative example of Chinesetransformed Avalokiteśvara. Some esoteric sutras state the deity’s name andclothing in the white color. But the appearance of Avalokiteśvara white-cladcovering the head is assumed to be created in the late Tang. The remains ofthe White-robed Kuan-yin images produced in the Five Dynasties periodsuggest the spread time of the deity. The images seem to be more circulatedwith the popularity of the Zen school in the Sung times. The white robe showsus several different styles. They are highly likely to be traced to the clothing ofthe women and priest in the Tang and Sung period. It’s very Chineselike characteristic of the Avalokiteśvara belief that theWhite-robed Kuan-yin becomes to be feminized, and in addition, turned intothe Child-giving Kuan-yin in the Sung and later date. This unique phenomenonis generalized in the Ming period. The Chinese indigenous sutras, miracle talesand images are the sources to make certain of such a process. Actually thechild-giving is mentioned already as one of the merits of Avalokiteśvara in thechapter on Avalokiteśvara in the Lotus Sutra. But it should be noted that theWhite-robed Kuan-yin becomes to be endowed with transcendental powers asa child-giving deity down the ages. The records and images of the White-robed Kuan-yin were known since theGoryeo period in Korea. It is revealed that they called Avalokiteśvara“White-clad” irrespective of clothing. It suggests that they identified theWhite-robed Kuan-yin with the Bodhisattva in the Avalokiteśvara Sutra. It’s adistinctive difference between China and Korea. Avalokiteśvara is also called“Water-Moon” and “Great Compassion” in Goryeo. The writing of Lee Kyubo(李奎報), the most famous writer, have been often misunderstood because ofthe deity’s names. I elucidated all of the three names which stand forAvalokiteśvara. It is hard to see the feminine forms of Avalokiteśvara in the Joseon period,too. The Child-giving Kuan-yin paintings appear in the late Joseon. The deityis mostly represented with the iconography from the Samjaedohoe(三才圖會). But there is no implied belief in child-bestowing on the paintings. It tells usthat the Koreans just attempted the Child-giving Kuan-yin image as a newiconography of Avalokiteśvara. I think the reason why they didn’t adopt thefaith is due to the Korean traditional folk belief in the Three Gods(三神信仰)concerning with child-bearing. In conclusion, the Chinese White-robed Kuan-yin was mostly developed tothe Child-giving Kuan-yin and believed, whereas the Koreans have adopted theWhite-robed Kuan-yin and Child-giving Kuan-yin just as new iconographies ofAvalokiteśvara. In this respect, the Koreans seem to be exclusive to theChinese transformed images and belief in Avalokiteśvara. I would like to saythat there was no specified belief in the White-robed Kuan-yin in Korea eventhough they called the deity’s name and produced the image.