earticle

영어

While studies on Dabotaps in Korea have focused on formative and external features necessary for protecting cultural properties, studies on ideological features of these pagodas have been generally neglected. As a result, comparative studies on the roles and functions of Dabotaps in Korea, China, and Japan cannot have been done that establish a standard to understand those features. This study seeks both to search the differences among the attitudes that formed Dabotaps and to compare the efforts and pursuits to settle down Mahayana Buddhism in the three countries. The differences are: First, there were the difference in the ideological background. While Bulguksa in Gyǎngju is a temple organized from Hwaǎm-faith(華嚴思想) with Buddhist esoterism, the central ideological background was Bǎbhwa-faith(法華思想). As the name Bulguksa proclaimed, Dabotap was necessary to show that Shilla Dynasty was a Buddhist land. Chinese Dabotaps were formed from Bbhwa-faith(法華信仰) which represented Mahayana Buddhism because Chinese cultural tradition could adopt the doctrines of Mahayana Buddhism more easily than those of Hinayana Buddhism. Japanese Dabotaps were built to represent the characteristics of individual sect while their fundamental basis, Bǎbhw-faith accommodated the doctrines of each sect. Second, there were differences among the positions of two paralleled statues, one of the characteristics of Dabotaps. While the three countries shared the positioning of two paralleled statues, there were some differences in the method of positioning. In China, statues of Sakyamuni and Dabo followed the formation of the two paralleled statues in a three-tiered pagoda at the rock caves such as Yungang, Longmen, Dunhuang, and Maijisan. In later cases, those two statues joined that of Maitreya to set on the position of main Buddha(主尊) at right wall(正壁) like Samsebul(三世佛). In Japan, two paralleled statues emerged from the Nara period to represent the Japanese faith in Dabotaps. Only Ilyen Society developed a distinctive style which positioned Namumyobǎbyǎnhwakyǎng (南無妙法蓮華經) in the center and the statues of Dabo(多寶) and Sakyamuni at each side. Meanwhile, two paralleled statues formation has not been found at Dabotaps in Korea. Third, a comparison can be made with the presence of twin pagodas. Twin pagodas originated from the 5-6th century Northern Wei era and were widely adopted until Tang era. The emergence of twin pagodas in China resulted from: 1) Chinese special preference for symmetry; 2) the effort to reinforce the use of pagodas in order to deal with the statue-centered worship; 3) add the sublimity of the temple; 4) express the GyenBodabpum( 見寶塔品) of Bǎbhwakyǎng(『法華經』). Similar viewpoints with those of China have been found in Korea. However, while they represented the universality of Bbhwa-faith in China, they focused on the particularity of Bbhwa-faith(法華信仰) necessary to show that Shilla was a Buddhist land through its unity and harmony from the unification of Shilla. In contrast, twin towers have not been found in Japan. It might be resulted from the view that regarded Dabotaps as Daeilyǎrae(大日如來) itself since the 11th century. Apparently, the view resulted in the single form of Japanese Dabotaps and a great quantity of Dabotaps were produced in the same style. Fourth, the number of Dabotaps differs among the countries. While documents show that China built a good number of Dabotaps, Chinese Dabotaps do not exist. Bulguksa Dabotap is the only Dabotap that exists today. Japan has 69 existing Dabotaps while one hundred of Dabotaps were built as different sects built different numbers of Dabotaps; Jǎngto Society(淨土宗) 3, Zen Society(禪宗) 4, Ilyen Society(日蓮宗) 10, Chǎntae Society(天台宗) 15, and Jinǎn Society(眞言宗) 68. In Japan, Jinǎn Society was the major sect for Dabotap building partly because Jinǎn Society laid greater stress on the Bǎbsali(法舍利), a scripture than on the Yuksali(肉舍利), a hyǎnsinbul(現身佛) and partly because Jinǎn Society saw a pagoda as a Daeilyǎrae. Fifth, Dabotaps in three countries differs in architectural forms. Like Japanese Dabotaps, as shown in Dunhuang murals, Chinese Dabotaps are thought to be made with wood following the Indian stupa's architectural form. Although we could not specify the characteristics of Chinese Dabotaps as none exists today, we believe Chinese Dabotaps were very similar with Korean and Japanese Dabotaps, as shown in Dunhuang Murals. Common features are found in stereobates, stairs, railings, and two-story tower. Korean and Japanese Dabotaps followed these fundamentals of Chinese Dabotaps. Koreans added Korean styles such as octagonal top and pillars with bamboo joints. Japanese Dabotap suits a two-storey tower with squared base, circular top and belly of tortoise(龜 腹) shape since mid-Heian(平安) age. Japanese recon this a prototypical form of Japanese Dabotaps. In sum, Korean and Japanese Dabotaps are basically similar with each other as the architectural form of Chinese Dabotap influenced both of them. Meanwhile, Korean and Japanese Dabotaps became distinctive as they added their own features; Shilla Dynasty tried to embody the Buddhist land, a philosophy for the national foundation into its Dabotap while Japanese Dabodaps varied according to the religious styles of many sects.

한국어

한국에서의 다보탑 연구는 주로 문화재 보호 차원에서 필 요한 조형적․외형적 측면에서의 연구만이 주류를 이루어 왔을 뿐, 이 탑이 지니고 있는 사상적․이념적 측면과 연계된 분야에서의 연 구는 적다고 할 수 있다. 그 결과 한중일 삼국불교의 성격을 이해하 는데 중요한 기준이 되는, 삼국에서의 다보탑의 기능과 역할에 대한 비교연구가 이루어질 수가 없었다. 본 논문은 이러한 연구 상황에 대한 반성과 향후 연구를 위한 계 기를 구축하겠다는 차원에서 먼저 한중일 삼국이 다보탑을 조성하는 의식에 있어서의 상이점을 찾아보고 대승불교의 정착화를 위한 삼국 각자의 노력과 그 추구하는 바가 어디에 있었는지를 비교 고찰하였다. 결과적으로 다보탑의 원형은 중국의 영향을 받아 거의 비슷한 양 식이라고 할 수 있고, 다만 자국의 특징적 요소를 가미하여 독창적인 다보탑을 만들었으며, 특히 한국의 다보탑은 국가통치이념인 불국토 화를 다보탑의 조성으로써 확인시키려 했고, 일본의 경우는 각 종파 별 신앙특징을 표현하는 과정에서 일본적인 다보탑의 양식이 출현했 던 것으로 볼 수 있다.