마야(摩耶, Māyā) 부인의 죽음에 관한 연구

안양규(An Yang Gyu) 한국불교연구원 2015 불교연구 Vol.42 No.-

보살이 태어난 지 7일 만에 생모 마야부인이 죽었다는 사실은 붓다의 전기에서 결코 아름다운 사건으로 여겨지기 어렵다. 외도들은 보살의 탄생으로 인하여 산모가 사망하였다고 보살에게 허물을 돌릴 수 있다. 초기불교에선 이러한 문제의식이 대두되지 않았지만 시간이 지나면서 이 문제는 불교도들에게 풀어야할 과제로 남겨지게 되었다. 대승불교에 이르러 보살의 어머니 선택, 수태, 임신 기간 중의 상태, 출산, 죽음 원인을 전하고 있는 경전의 공통적인 관심사는 마야부인은 건강하고 안락하게 임신과 출산을 하였다는 것이다. 달리 말하면 임신과 관련한 질병이 있었다거나 임신기간 중 어떠한 문제도 없었으며 출산시에도 어떤 문제도 없었다고 불타전은 전하고 있는 것이다. 보살은 천상에서 인간 세계로 하강하기 전 생모가 될 마야 부인의 남은 수명이 10개월 7일이라는 것을 미리 알고 부인의 태에 들어갔다. 보살을 잉태한 이래 부인은 항상 정신적으로 육체적으로 안락하였다. 8재계를 항상 지켜서 애욕을 행하지 않고 널리 선업을 지었다. 동산에 이른 것도 우연히 그곳에 이른 것이 아니라 이미 예정된 장소로 선정과 관련이 있는 것으로 불타전은 파악하고 있다. 우협 탄생은 마야 부인이 고통없이 편안하게 출산하였다는 것을 보여주는 자세라고 불타전은 이야기하고 있다. 불타전에 의하면 보살의 탄생이 마야부인의 죽음의 원인이라는 비방도 근거 없는 것이 되고 만다. Little studies on Māyā has been done so far although she was the mother of the Buddha. The present work focuses on the death of Māyā. It is common knowledge among the Buddhists that she died 7 days after she gave birth to the Bodhisatta. Our knowledge of her does not go beyond the common knowledge. Some people assume that she died due to the complications which occurred to Māyā giving birth to the Bodhisatta. This assumption is easily taken by people even the Buddhists who do no really understand the implication of the assumption. This assumption might lead people to conclude that Māyā's death was caused by birth of the Bodhisatta; the Buddha was to blame even though he did not intend to do harm to his mother. As biography of the Buddha was getting developed, the unfaithful accusation is noticed by the pious Buddhists. They have to refute and negate the depreciation of the Buddha by providing new interpretations. In order to show the birth of the Bodhisatta had nothing to do with the death of the Buddha, they tried to argue that Māyā was kept well from the conception of the Bodhisatta to birth of him in both mind and body. There were several reasons produced for her cause of death such as her original lifespan being about to end 7 days after the birth of the Bodhisatta.

무속 타파의 유,불 유착 사례로서 지리산성모상 훼철과 그 후 복원의 아이러니

나경수 ( Kyung Soo Na ) 남도민속학회 2014 남도민속연구 Vol.28 No.-

경남 산청의 천왕사에 봉안되어 있는 지리산성모상은 고려시대부터 오늘에 이르기까지 많은 수모를 겪어 왔다. 민간신앙, 특히 무속신앙의 대상이었기 때문에 외래종교의 탄압은 물론, 호국신으로도 믿어졌기 때문에 외적으로부터 훼손을 당하기도 했다. 특히 지리산성모는 고려 태조의 어머니 위숙왕후나 석가모니의 어머니 마야부인으로 믿어지기도 하고, 도교에서는 태을신, 무속에서는 8도 무당을 낳은 무조라고도 한다. 그러나 지리산성모의 다양한 성격에도 불구하고, 조선시대의 기록으로 보아 하나의 뚜렷한 사실은 무당들과 지역의 주민들에 의해 신봉되었다는 것이다. 조선시대 유학자들은 무속을 비롯한 민간신앙에 대한 비판이 거세었다. 유학자들과 친하게 지냈던 천연스님은 지리산 천왕봉에 있던 성모상을 없애버렸다. 16세기에 한국에서도 성상파괴주의가 자행되었던 사례를 보여주고 있다. 20세기에 와서도 지리산성모상은 계속해서 수난을 겪어왔다. 그러나 현재는 오히려 불교의 비호를 받고 있다. 지리산성모상 진품은 천왕사라는 절에 모셔져 있으며, 오히려 지역민들과 무속인들은 그 옆 마을에 모조품을 만들어서 섬기고 있다. 이 또한 민간신앙이 외래종교에 의해 피해를 입고 있는 하나의 현상이라 할 수 있다. Mt.Jiri Sungmo which is placed in Cheonwangsa of Gyeongnam Sancheong suffered a lot from the Koryo Dynasty to this day. It was the object of Folk religion and especially Shamanism, and it was damaged from a foreign enemy, of course including the pressure of foreign religion, because it was believed as a guardian god of the country. Especially Mt.Jiri Sungmo was believed as a Queen Wisook who was a mother of Koryo Taejo and a lady maya who was a mother of Buddha, and also it is called God Tae-eul in Taoism and Muzo who gave a birth to 8-do shamans in Shamanism. In spite of various characters of Mt.Jiri Sungmo, according to records of Chosun Dynasty, one clear truth is that it was believed by shamans and locals. Confucian scholars heavily criticised about the folk religion, including shamanism. And Monk Cheonyeon who was close to Confucian scholars destroyed Mt.Jiri Sungmo placed in Cheonwangbong of Mt.Jiri . It showed the case of iconoclasm of Korea in the 16th century. In the 20th century, Mt.Jiri Sungmo had a hard time continuously. But now it is under the protection of Buddhism. The real Mt.Jiri Sungmo is placed in the temple Cheonwang, and locals and shamans made an imitation in the next village and served it. It is another situation that a folk religion is damaged by a foreign religion.

선덕여왕과 성조(聖祖)의 탄생, 첨성대

정연식(Chung Yeon-sik) 한국역사연구회 2009 역사와 현실 Vol.- No.74

Queen S?nd?k(善德: reign 632~647) acceded to the throne titled to S?ngjohwanggo(聖祖皇姑) in 632. It means Empress descended from divine ancestors. Her divine ancestors were Hy?kg?se(赫居世) who was the progenitor of Silla Dynasty and Shakyamuni Buddha who was regardes as the progenitor of hallowed-bone(聖骨) qualified for royalty. Hy?kg?se was born by well called Naj?ng(蘿井) and Buddha was born by Maha Maya. The Queen built Ch?ms?ngdae(瞻星臺) in 633. It took the shape of well and Maya’s body. The rectangular upper part resembles the railing of a well and the swollen lower part means Maya's hips and the small window on the middle part means her right side where Prince Siddhartha came out. So Ch?ms?ngdae stands for the birth of the Queen's two divine ancestors. Ch?ms?ngdae literally means a stand for looking up to the stars. In old times Koreans believed that star gave a advance notice of great man's birth. It was a stand for looking up to the star which gave a notice of the Queen's birth. So Ch?ms?ngdae was a stand symbolizing the birth of the trinity composed of Hy?kg?se, Buddha and Queen S?nd?k. The Queen was a first woman who acceded to the throne in Silla and it could not be accepted easily. So she built Ch?ms?ngdae to show off her divine authority. Naj?ng was a holy well where Hy?kg?se was born. It was a cylindrical dry well rising up onto the ground. When the people of Silla saw Ch?ms?ngdae they became aware that it was a kind of well at a glance because they had seen Naj?ng for a long time. When they saw Ch?ms?ngdae they probably wondered why lower part of Ch?ms?ngdae well was swollen and what the hole at the middle part of it meant. But they were heard of it from others and all the people of Silla became aware of the meaning of it. But in 679, dry well Naj?ng was pulled down and an octagon shrine was built there instead of it. Naj?ng was the key to the meaning of Ch?ms?ngdae. As the Naj?ng was disappeared the key was lost. Therefore Ch?ms?ngdae has remained as a difficult riddle till now.

천궁(天宮)으로서의 석굴암(石窟庵)

남동신 ( Dong Sin Nam ) 미술사와 시각문화학회 2014 미술사와 시각문화 Vol.13 No.-

Seokkuram(Seokkuram石窟庵), located on the eastern summit of Mt. Toham near Gyeongju, is a Buddhist shrine in the form of a stone grotto, absolutely unique in East Asian history. The author, viewing Seokkuram not as human-centered but rather a spiritual space, analyzes its uniqueness in light of the fundamental principles of who, what, where, why, when, and how. Methodologically, the paper reinterprets the oldest surviving document concerning Seokkuram found in the Samguk yusa (Memorabilia of the Three Kingdoms) from a fresh perspective, and thereby seeks to adduce a new paradigm for research on Seokkuram. Concerning the establishment of Seokkuram, the factual basis of some of the basic questions have already been adequately answered: “who”?Prime Minister Kim Daeseong; “when” the mid-8th century; “where”?in Gyeongju on the eastern summit of Mt. Toham. The first chapter surveys the results of past scholarship, supplementing them in places with the author`s personal views. Continuing with a discussion of the question of “why”, the author analyzes in depth the phrase: “... construct [this] stone Buddhist shrine for [my]departed parents of [a] former generation.” That is, the author notes that the conceptual basis underlying the establishment of Seokkuram incorporated a union of a concern for public good (功德思想) blended with that of filial piety (孝). While such a union had a precedent in Indian Buddhism, the author points out that it was further strengthened within Chinese Buddhism. Accordingly it may be understood as part of the Chinese adaptation of Buddhism. This work places greatest emphasis on Chapter 2, in which the issue of “what was this entity we know as Seokkuram?” is addressed. In fact, the name of Seokkuram (石窟庵) and its prior version, Seokpulsa (Seokpulsa石佛寺), are merely superficial appellations, but up to the present there has been almost no discussion of their true nature or character. The author accords strong significance to a reference to “heavenly palace” (天宮) found in adocument on Buddhist religious teachings, deriving from the first chief monk of Seokpulsa, and sets forth his view that Seokkuram was created by Kim Daeseong as a spiritual space, more specifically as a heavenly palace in which dwelled Indra, ruler of the Trayastrimsa, or Thirty-three Heavens. Last, Chapter 3 concerns itself with ‘how’. Using “heavenly palace” as a central conceptual paradigm, the paper examines the special features of Seokkuram: its location on a mountaintop over a sacred spring, its orientation, its use of stones, and the rotunda of the domed roof. Using these features?which prior scholarship either did not notice, misunderstood, or discussed only partially?a reinterpretation is provided and thereby, at last, it may be said that Seokkuram in its original form is recovered, as created by Kim Daeseong to be in full accord with the countenance of a heavenly palace.

무속 타파의 유·불 유착 사례로서 지리산성모상 훼철과 그 후 복원의 아이러니

나경수 남도민속학회 2014 남도민속연구 Vol.28 No.-

Mt.Jiri Sungmo which is placed in Cheonwangsa of Gyeongnam Sancheong suffered a lot from the Koryo Dynasty to this day. It was the object of Folk religion and especially Shamanism, and it was damaged from a foreign enemy, of course including the pressure of foreign religion, because it was believed as a guardian god of the country. Especially Mt.Jiri Sungmo was believed as a Queen Wisook who was a mother of Koryo Taejo and a lady maya who was a mother of Buddha, and also it is called God Tae-eul in Taoism and Muzo who gave a birth to 8-do shamans in Shamanism. In spite of various characters of Mt.Jiri Sungmo, according to records of Chosun Dynasty, one clear truth is that it was believed by shamans and locals. Confucian scholars heavily criticised about the folk religion, including shamanism. And Monk Cheonyeon who was close to Confucian scholars destroyed Mt.Jiri Sungmo placed in Cheonwangbong of Mt.Jiri . It showed the case of iconoclasm of Korea in the 16th century. In the 20th century, Mt.Jiri Sungmo had a hard time continuously. But now it is under the protection of Buddhism. The real Mt.Jiri Sungmo is placed in the temple Cheonwang, and locals and shamans made an imitation in the next village and served it. It is another situation that a folk religion is damaged by a foreign religion. 경남 산청의 천왕사에 봉안되어 있는 지리산성모상은 고려시대부터 오늘에 이르기까지 많은 수모를 겪어 왔다. 민간신앙, 특히 무속신앙의 대상이었기 때문에 외래종교의 탄압은 물론, 호국신으로도 믿어졌기 때문에 외적으로부터 훼손을 당하기도 했다. 특히 지리산성모는 고려 태조의 어머니 위숙왕후나 석가모니의 어머니 마야부인으로 믿어지기도 하고, 도교에서는 태을신, 무속에서는 8도 무당을 낳은 무조라고도 한다. 그러나 지리산성모의 다양한 성격에도 불구하고, 조선시대의 기록으로 보아 하나의 뚜렷한 사실은 무당들과 지역의 주민들에 의해 신봉되었다는 것이다. 조선시대 유학자들은 무속을 비롯한 민간신앙에 대한 비판이 거세었다. 유학자들과 친하게 지냈던 천연스님은 지리산 천왕봉에 있던 성모상을 없애버렸다. 16세기에 한국에서도 성상파괴주의가 자행되었던 사례를 보여주고 있다. 20세기에 와서도 지리산성모상은 계속해서 수난을 겪어왔다. 그러나 현재는 오히려 불교의 비호를 받고 있다. 지리산성모상 진품은 천왕사라는 절에 모셔져 있으며, 오히려 지역민들과 무속인들은 그 옆 마을에 모조품을 만들어서 섬기고 있다. 이 또한 민간신앙이 외래종교에 의해 피해를 입고 있는 하나의 현상이라 할 수 있다.

『부모은중경』에 나타난 불교 효사상의 의미와 실천 방향

장정태 ( Jang Jung-tae ) 한국청소년효문화학회 2018 청소년과 효문화 Vol.32 No.-

This study examined the meaning of the filial duty and filial love, focusing on Bumoeunjunggyung, one of Buddhism scriptures, along with basic doctrines of Buddhism. Buddha, at the origin of Buddhism, was not born as the son of God, but a mere human. In Buddhism, he is not an object of worship. Worship is not present in the religion of Buddhism. However, it has become extremely difficult to have no objects of worship in Buddhism while Buddhism has developed over time after perish of Buddha, and that’s when Buddha stared to be worshiped in a form of respect. Buddha was a mere human and lived in flesh and blood just as any other common devotees, but he was respected as an enlightened saint. In around 463 B. C., Buddha was born as the first son. His father was king who ruled the tribe of sakiya. His mother’s name was Maya, but she died seven days after her son was born. So he was raised by his aunt Mahaprajapati. While growing up in the hands of his aunt, he experienced a cultural shock when he was first exposed to a competition of survival. At the age of 12, he accompanied his father and visited a farm, and he witnessed the farmers working in sweat under the Sun and worms on the ground searching for a place to cover their bodies but failed and birds were having a feast, and he felt a thrill from this appalling scene. Then, this curious child who wanted to know an answer, ran away to ascetics. Till this point, it is a somewhat general story that could be easily experienced by anyone. As people pass through adolescence, they experience many due to their curiosity about life. Some express it as a form of puberty. For 45 years after the enlightenment (531. B. C. to 486. B. C.), he had never skipped a day to practice and answer the questions of his disciples. This process reminds us of a benevolent image in which a child asks a question to parents and they kindly answer. He always answered with kind words and never rebuked anyone and any questions.