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This thesis is the style and alteration of "the eight guardian demons(八部衆)" statues of Stone Stupa in the Silla era. According to the investigations about Stone-Stupa of Sill a, there has remained 20 St?pas with the eight guardian demons in all and 21 stone St?pas with pebujaepyuns(廢部材片).
The eight guardian demons found on St?pas in the Silla era are considered Buddha-eight guardian demons(如來八部衆) mentioned in the 『Advatamska Stura(華嚴經)』 and the 『Stura of the Lotus(法華經)』, and they are regarded as a type of Advatamska-Guardian Demons-Thought(華嚴神衆思想). As I have investigated the style of Stone St?pas in the Silla era, I have come to find out the most of the eight guardian demons are armed except for Asura(阿修羅). There are two types of posture-standing statue(立像) and sitting ststue(坐像). Taejwa(臺座) has cloudy pattern(雲文) or lotus flowery pattern(蓮花文) and rock pattern(岩座), and Tukwang(頭光) has rarely seen at the eight guardian demons. The geographical distribution of the eight guardian demons corresponded with the route of culture propagation can be divided into four regions; Kyungju(慶州) region, Andong-Yongyang(安東-英陽) region, Solak-Mountain(雪嶽山) region, and Chili-mountain(智異山) region. It correspond with the route of transition of the style of the eight guardian demons of the St?pas, and Changlim-temple three-story stone St?pa(昌林寺址 三層石塔), 791) is guessed the first beginning of them.
The remarkable thing, is that Combination-style(結構手法) of Sangchung-Kidan(上層基壇), posture (standing statue and sitting statue), and the style of Taejwa have distinction each region. In the case of Kyungju(慶州), Sang-chung-Kidan consists of four stone boards(板石), and the eight guardian demons are carved on them, which have two demons a board at each direction. Most of them are sitting statues and have cloudy patterns. On the other hand. most of the eight guardian demons in Andong-Yongyang and Chili-mountain region are carved on a board each. They are standing statues and have rock patterns.
It seems that the Beginning of the carving eight guardian demons on St?pas in the Silla era has relation with reception of Esoteric Buddhism(密敎). In Silla, however, the Four Sides Buddha Images(四方佛) and Guardian Demons(神將像) were laid all around the St?pas to take concrete the image of Pubsinbul(法身佛). Namely, it means the embodiment of Advatamska-Buddha-Earth(華嚴佛國土)-suggests that the reason of all things in the universe is in the nameless granite. We can know this idea through the construction of Sungpok-temple(崇福寺) and Hwayoem-temple(華嚴寺). And I think that the embossing the eight guardian demons on St?pas happened in the process of being fused the Zen Buddhism(禪宗) and the character of Esoteric Buddhism which was fused with Advatamska-gyohak(華嚴敎學) in the Middle of the Silla era, and it can be guessed through Seonlim-temple(禪林院) built by Hongkak-Zen Priest(弘覺禪師) and Chinjeon-temple(陣田寺) built by Toye-Zen Priest(道義禪師).
On the other hand. in considering the architectural side of the St?pa, the disposition of the eight guardian demons on Sangchung-Kidan(上層基壇) is not fair to be understood simply as Decorative Sculptures(表面莊嚴) expressed by partition of space by a Taengju(?柱). That is, what statue will be embossed on the stone board is not decided by the number of Taengju. the number of Taengiu is decided by statues will be embossed on the stone board. The eight guardian demons were laid the eight sides of Sangchung-Kidan can be understood as the expression of Cheongto-Thought(淨土思想) of Silla. In a broad sense, we can think that the eight guardian demons and all kinds of guardian demons statues were carved on St?pas to realize Amita-Chengto-earth(阿彌陀 淨土 世界) on earth in the Silla era.
As a result. Buddha-the eight guardian demons-Belief(如來八部衆 信仰) was adopted in the style of St?pas in the Silla era to realize Advatamska-Buddha-Earth and Cheongto-Thought under the stimulus of Esoteric Buddhism. And we should pay attention to the 『Stura of the Lotus』-is expressing Buddha-the eight guardian demons like the 『Advatamska Stura』. The 『Stura of Lotus, can be background of ideas which expresses all kinds of Guardian Demons(神將) with the conception of the upper and lower sides(上下槪念) conceiving sariras in the first floor of the St?pas. We can guess the character of the temple by founded out lots of stone splinters(石片) of the Stura of Lotus at Kyungiu-Changiim-temple. And it seems to be background of which the eight guardian demons are embossed on the three-story stone St?pas. In the end, we can understand the characters (HoeSamGweIll 會三歸一 and KaeSamHyeonIll 開三顯一) of Buddhism in the Silla era through the perception about the 『Stura of Lotus』.
The eight guardian demons found on St?pas in the Silla era are considered Buddha-eight guardian demons(如來八部衆) mentioned in the 『Advatamska Stura(華嚴經)』 and the 『Stura of the Lotus(法華經)』, and they are regarded as a type of Advatamska-Guardian Demons-Thought(華嚴神衆思想). As I have investigated the style of Stone St?pas in the Silla era, I have come to find out the most of the eight guardian demons are armed except for Asura(阿修羅). There are two types of posture-standing statue(立像) and sitting ststue(坐像). Taejwa(臺座) has cloudy pattern(雲文) or lotus flowery pattern(蓮花文) and rock pattern(岩座), and Tukwang(頭光) has rarely seen at the eight guardian demons. The geographical distribution of the eight guardian demons corresponded with the route of culture propagation can be divided into four regions; Kyungju(慶州) region, Andong-Yongyang(安東-英陽) region, Solak-Mountain(雪嶽山) region, and Chili-mountain(智異山) region. It correspond with the route of transition of the style of the eight guardian demons of the St?pas, and Changlim-temple three-story stone St?pa(昌林寺址 三層石塔), 791) is guessed the first beginning of them.
The remarkable thing, is that Combination-style(結構手法) of Sangchung-Kidan(上層基壇), posture (standing statue and sitting statue), and the style of Taejwa have distinction each region. In the case of Kyungju(慶州), Sang-chung-Kidan consists of four stone boards(板石), and the eight guardian demons are carved on them, which have two demons a board at each direction. Most of them are sitting statues and have cloudy patterns. On the other hand. most of the eight guardian demons in Andong-Yongyang and Chili-mountain region are carved on a board each. They are standing statues and have rock patterns.
It seems that the Beginning of the carving eight guardian demons on St?pas in the Silla era has relation with reception of Esoteric Buddhism(密敎). In Silla, however, the Four Sides Buddha Images(四方佛) and Guardian Demons(神將像) were laid all around the St?pas to take concrete the image of Pubsinbul(法身佛). Namely, it means the embodiment of Advatamska-Buddha-Earth(華嚴佛國土)-suggests that the reason of all things in the universe is in the nameless granite. We can know this idea through the construction of Sungpok-temple(崇福寺) and Hwayoem-temple(華嚴寺). And I think that the embossing the eight guardian demons on St?pas happened in the process of being fused the Zen Buddhism(禪宗) and the character of Esoteric Buddhism which was fused with Advatamska-gyohak(華嚴敎學) in the Middle of the Silla era, and it can be guessed through Seonlim-temple(禪林院) built by Hongkak-Zen Priest(弘覺禪師) and Chinjeon-temple(陣田寺) built by Toye-Zen Priest(道義禪師).
On the other hand. in considering the architectural side of the St?pa, the disposition of the eight guardian demons on Sangchung-Kidan(上層基壇) is not fair to be understood simply as Decorative Sculptures(表面莊嚴) expressed by partition of space by a Taengju(?柱). That is, what statue will be embossed on the stone board is not decided by the number of Taengju. the number of Taengiu is decided by statues will be embossed on the stone board. The eight guardian demons were laid the eight sides of Sangchung-Kidan can be understood as the expression of Cheongto-Thought(淨土思想) of Silla. In a broad sense, we can think that the eight guardian demons and all kinds of guardian demons statues were carved on St?pas to realize Amita-Chengto-earth(阿彌陀 淨土 世界) on earth in the Silla era.
As a result. Buddha-the eight guardian demons-Belief(如來八部衆 信仰) was adopted in the style of St?pas in the Silla era to realize Advatamska-Buddha-Earth and Cheongto-Thought under the stimulus of Esoteric Buddhism. And we should pay attention to the 『Stura of the Lotus』-is expressing Buddha-the eight guardian demons like the 『Advatamska Stura』. The 『Stura of Lotus, can be background of ideas which expresses all kinds of Guardian Demons(神將) with the conception of the upper and lower sides(上下槪念) conceiving sariras in the first floor of the St?pas. We can guess the character of the temple by founded out lots of stone splinters(石片) of the Stura of Lotus at Kyungiu-Changiim-temple. And it seems to be background of which the eight guardian demons are embossed on the three-story stone St?pas. In the end, we can understand the characters (HoeSamGweIll 會三歸一 and KaeSamHyeonIll 開三顯一) of Buddhism in the Silla era through the perception about the 『Stura of Lotus』.
목차
Ⅰ. 序論
Ⅱ. 新羅 如來八部衆 信仰의 展開
Ⅲ. 新羅石搭 八部衆像의 現狀과 樣式
Ⅳ. 新羅石搭 八部衆像 樣式의 特徵과 變遷
Ⅴ. 結論
[Abstract]
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