<さよひめのさうし>と說經節<松浦長者上方版>の比較硏究

요시오카히로토 ( Yoshioka Hiroto ) 韓國日語日文學會 2009 日語日文學硏究 Vol.69 No.2

셋쿄부시 <아미다노 무네와리(阿彌陀胸割)> 연구 - 셋쿄부시 <마쓰라쵸자[まつら長じや(上方版)]>와의 비교를 중심으로 -

요시오카히로토 ( Yoshioka Hiroto ) 조선대학교 인문학연구원 2019 인문학연구 Vol.0 No.57

셋쿄부시 <마쓰라쵸자[まつら長じや(上方版)]>는 셋쿄부시 <아미다노 무네와리(阿彌陀胸割)>에 비해 상대적(相對的)으로 소녀가 돌아가신 부모에 대한 효의 모순성(矛盾性)이 아주 강하게 나타나 있는데 반해, <아미다노 무네와리>는 돌아가신 부모를 향한 효행의 모순성이 없고 논리적(論理的)인 작품이었다. 또한 <마쓰라쵸자>는 살아계신 부모님에 대한 효도와 돌아가신 부모님에 대한 효도를 모두 강조한 작품이라고 볼 수 있었다. 반면, <아미다노 무네와리>에서는 돌아가신 부모님에 대한 효도만을 강조한 작품이었다. 그리고 <아미다노 무네와리>의 어린 소녀는 돌아가신 부모를 성불(成佛)하게 했다는 관점에서 돌아가신 부모(양친)에 대한 효도를 완전히 이룬 인물로 평가되며, 그 점에서 <아미다노 무네와리>는 <마쓰라쵸자>에 비해 [향수 자(享受者)]에 대한 효·신앙의 교육에 효과를 더욱 기대할 수 있는 작품이었다. 또한 <마쓰라쵸자>의 소녀는 초월적인 특별한 인물(신성(神聖)을 소유)이었던데 반해 <아미다노 무네와리>의 소녀는 효심 이외의 초월성(超越性)을 소유하지 않았다. 이는 초월성을 갖지 못한 보통 사람이라도 효도를 실행하면 기적(奇蹟)이 일어나거나 불벌(佛罰)을 받아 죽은 부모도 성불할 수 있음을 말해 주고 있었다. 실제로 향수자는 대부분이 초월성을 갖고 있지 않은 보통 사람일 것으로 추측할 수 있기 때문에, 그들에게 효도를 장려(獎勵)하고 의욕을 갖게 하는 데 있어서, <마쓰라쵸자>에 비해 <아미다노 무네와리>가 더 효과적이었다. 그리고 <아미다노 무네와리>는 <마쓰라쵸자>에 비해 [설경절적 요소(說經節的 要素)]를 보다 적게 내포하고 있는 작품이었으나 특히 <아미다노 무네와리>는 <마쓰라쵸자>에 비해 작품에 나타나는 유랑민적인 성질이 약해진 작품이었다. 마지막으로 문학사적 관점에서의 <아미다노 무네와리>의 의의는 다음과 같이 정리되었다. <아미다노 무네와리>에서 <마쓰라쵸자>에 비해 유랑민적인 성질이 약해진 것은 도시극장의 향수층의 취향에 더 맞는 성질이라고 볼 수 있었다. 그리고 <아미다노 무네와리>에 있는 ‘누구나(불벌을 받은 죄인의 자식·보통인) 소녀처럼 죽은 부모에 대한 효도(菩提)를 실행하면, 기적이 일어나거나 불벌을 받고 죽은 부모조차도 성불시킬 수 있다는 메시지’, 및 ‘소녀의 죽은 부모에 대한 효의 모순성이 없고 형제자매가 서로 도와 효도(성불)하는 이야기의 내용’은 <마쓰라쵸자>에 비해 당시의 일반 서민(자녀교육을 생각하는 도시의 향수층)의 취향에 더 맞는 성질이라고 볼 수 있었다. Sekkyo-bushi < richperson of Matsura > was a work that emphasized that it should be ‘filial piety’ to a living parent and a deceased parent. On the other hand, Sekkyo-bushi < Amida's Riven Breast > was a work that emphasized only the ‘filial piety’ of a deceased parent. And the girl of < Amida's Riven Breast > made ‘Jobutsu’ deceased parents. From this point of view, he is a man who has perfectly accomplished the ‘filial piety’ for deceased parents. That's why < Amida's Riven Breast > was more effective in ‘Education of filial piety and education of faith’ audience than < richperson of Matsura >. Still more The girl of < richperson of Matsura > was a transcendental special person (possessing a holiness). On the other hand, The girl of < Amida's Riven Breast > was not a transcendental special person (excluding filial piety). In < Amida's Riven Breast > this meant(◇) the following. ◇ Even if you are an ordinary person who does not have transcendence, if you execute ‘filial piety’, strange will happen. ◇ Even if you are deceased parents after receiving ‘Buddha's punishment’ you can ‘Jobutsu’. By the way, most of the audiences of < Amida's Riven Breast > and < richperson of Matsura > were Common people who do not possess Transcendence. Therefore < Amida's Riven Breast > had more effective in the following points(◇) than < richperson of Matsura >. ◇ The point to encourage Common people ‘filial piety’. ◇ The point to make Common people have Motivation. Besides that, < Amida's Riven Breast > was a work that contained less ‘Elements like Sekkyo-bushi possess(說經節的要素)’ than < richperson of Matsura >. Especially < Amida's Riven Breast > was a work weakened by ‘Nature like Wandering people have(漂泊民的性質)’ which appears in the work compared to < richperson of Matsura >. Finally when viewed from a literary historical point of view, the significance of < Amida's Riven Breast > could be arranged as follows. < Amida's Riven Breast > had weakened ‘Nature like Wandering people have(漂泊民的性質)’ compared to < richperson of Matsura >. This was a more fulfilling nature to the desires of urban theater enjoyers. And there was the following message in < Amida's Riven Breast >. ① Anyone who carries out ‘filial piety’ against a deceased parent like a girl experiences a miracle. ② If anyone conducts ‘filial piety’ against a deceased parent like a girl, even a deceased parents who receives ‘Buddha's punishment’ can do ‘Jobutsu’. Also < Amida's Riven Breast > had the following features. ③ A girl 's ‘filial piety’ against deceased parent can not find a contradiction. ④ Brothers and sisters help each other and accomplish their ‘filial piety’. And < richperson of Matsura > does not have the characteristics of ①, ②, ③, ④ above in < Amida's Riven Breast >. And ①, ②, ③, ④ were characteristics that were fulfilled by the wish of the general public at the time.

<竹生島弁財天御本地>再考 - <まつら長じや(上方版)>との比較を中心に-

요시오카히로토 ( Yoshioka Hiroto ) 조선대학교 인문학연구원 2018 인문학연구 Vol.0 No.55

<竹生島弁財天御本地>は<上方版>に比べて‘成佛(神になる)を願う意識’が强く表われていた。 特に<竹生島弁財天御本地>ではたくさんの登場人物が成佛(神になる)することから座頭達は自分達も含め數多くの者の成佛(神になる)を願ったと判斷できた。 また<竹生島弁財天御本地>には<上方版>に比べて因果應報が出る回數(幸福ㆍ不幸になる因果應報全部)と不幸になる因果應報が出る回數が多いことと、異界からの因綠が原因で因果應報がなされていることから、座頭達は因果應報の存在を確信し、不幸になる因果應報は時空を越えて明確に繫がっているものと考えていたと判斷できた。 それらのことから察して一般人より困難な点が多い盲人である座頭達は成(神になる)と不幸になる因果應報からの解放を强く願っていたことが分かった。また佛法的敎訓の中に‘來世の幸福を最重要として行なうことが大切’という內容がある。 この內容は座頭達の不幸になる因果應報からの解放の方法を示しているものと考えられた。 それで不幸になる因果應報からの解放の手段として座頭達は佛敎的な善行を實踐しようとしたのである。 それが13種類の多樣な佛法的敎訓(佛敎的善行)を具體的に享受者達に傳え敎育しようとしたことである。またそれが‘自分達が成佛すること(不幸になる因果應報の終り)’と連結していたのである。 In < Chikubushima benzaiten gohonji >, ‘Consciousness in hope of Jobutsu’ strongly emerged in comparison with < richperson of Matsura >. In particular Many characters do Jobutsu in < Chikubushima benzaiten gohonji >. Because it was so, Zato prayed for Jobutsu of many people including oneself. In addition, < Chikubushima benzaiten gohonji > has a lot of number of times that ‘punitive justice’ is over in comparison with < richperson of Matsura >. And < Chikubushima benzaiten gohonji > has a lot of number of times that ‘punitive justice which became unhappy’ is over in comparison with < richperson of Matsura >. And ‘punitive justice’ is established for ‘oneself to one's fate’ of ‘punitive justice’. Based on these factors, Zato was convinced of existence of ‘punitive justice’. In addition, Zato thought that ‘punitive justice which became unhappy’ was connected definitely across space-time. I think from the above-mentioned fact and understand next. Zato, which is more difficult than usual, strongly hoped to release the freedom from Jobutsu and ‘punitive justice which became unhappy’. And so Zato was going to practice ‘Buddhist-like good deeds’ as the means. Namely, Zato tried to teach audience various ‘Buddhist-like good deeds’ concretely.

<法妙童子>研究 - <さよひめ>との比較を通して-

요시오카히로토 ( Yoshioka Hiroto ) 조선대학교 인문학연구원 2022 인문학연구 Vol.- No.63

< Houmyoudouji > has more scenes exposed from a deep relationship with parents than < Sayohime >. In addition, < Houmyoudouji > has more scenes of filial piety with a spirit than < Sayohime >. From these facts Houmyoudouji's filial piety has a more touching effect on the reader than Sayohime's filial piety. < Houmyoudouji > can discover more effective elements in encouraging and motivating filial piety than < Sayohime >. And < Houmyoudouji > was a piece that logically does not raise any questions as a story of filial piety. From those points, < Houmyoudouji > is considered to be a masterpiece of more authentic filial talk than < Sayohime >. And, the author of < Houmyoudouji > made the work with the boy as a reader. And, The author of Houmyoudouji also mentions the importance of filial piety of living parents. Also, the author of < Houmyoudouji > seems to have created a work that is easy to be liked by patriarch of early-modern societies, who strongly desires the prosperity of the house.