지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This paper proposes that a wide variety of modifications in each version of Oseam tales results from people’s own experience of enlightenment and Buddha and Bodhisattva’s miracles, and thus seeks people’s wisdom in them.
This paper first explores the images and implications of by in Buddhist Scriptures and Buddhist discourse and their materialization in Oseam tales. Based on each version of Oseam tales, the basic form of Oseam tales is reconstituted. From characteristics of each version, search people’s thoughts and inclinations.
The most prominent image of boy in Oseam tales is that of sympathy. By showing Oseam boy fulfilling his maternal deprivation, Oseam tales respond people’s worldly interests.
Some versions of Oseam tales represent Bodhisattva’s eccentric miracles and people’s belief in his religious teachings. Other versions illustrate the practice of Buddhist prayer chanting and the process of enlightenment. Particularly each tale that foregrounds Buddhist prayer chanting and the process of enlightenment stresses the fact that belief is the corner stone of the ascetic practice.
Similarities are abound between Oseam tales and the tales that depict “people who succeeded in going to heaven by faithfully chanting wrong prayers.” Protagonists of these tales are mainly grandmothers, dim-witted people, and boy. They full-heartedly accept and practice prayer chanting without any suspicion. They all are free from the discrimination by not discerning or not being able to. Particularly the five-year-old boy at the Oseam is so innocent as to listen to and believe no matter what other people say. Even when it is evident people are telling him lies, he would not judge them for not telling him truth. Oseam tales teach the great wisdom on the enlightenment practice by having the boy voluntarily or involuntarily pursue enlightenment practice and achieve enlightenment prior to everyone else.
However, Oseam tales does not solely focus on the practice and acquirement of enlightenment. They also reflect ordinary people’s worldly expectations. The process of the five-year-old boy’s fulfillment of maternal depravation at his most desperate moment proves that Oseam tales satisfy ordinary people’s desire to pursue happiness in their every lives. These two different narrative inclinations either coexist in a varying degree in individual versions of Oseam tales. People are equally and sometimes lopsidedly interested in both fulfillment of maternal depravation and religious enlightenment through prayer chanting. Coexistence, sometimes lopsidedly, of these two inclinations help expand the empathy of Oseam tales and disseminate the wisdom of Buddhist enligthenment practice.
This paper first explores the images and implications of by in Buddhist Scriptures and Buddhist discourse and their materialization in Oseam tales. Based on each version of Oseam tales, the basic form of Oseam tales is reconstituted. From characteristics of each version, search people’s thoughts and inclinations.
The most prominent image of boy in Oseam tales is that of sympathy. By showing Oseam boy fulfilling his maternal deprivation, Oseam tales respond people’s worldly interests.
Some versions of Oseam tales represent Bodhisattva’s eccentric miracles and people’s belief in his religious teachings. Other versions illustrate the practice of Buddhist prayer chanting and the process of enlightenment. Particularly each tale that foregrounds Buddhist prayer chanting and the process of enlightenment stresses the fact that belief is the corner stone of the ascetic practice.
Similarities are abound between Oseam tales and the tales that depict “people who succeeded in going to heaven by faithfully chanting wrong prayers.” Protagonists of these tales are mainly grandmothers, dim-witted people, and boy. They full-heartedly accept and practice prayer chanting without any suspicion. They all are free from the discrimination by not discerning or not being able to. Particularly the five-year-old boy at the Oseam is so innocent as to listen to and believe no matter what other people say. Even when it is evident people are telling him lies, he would not judge them for not telling him truth. Oseam tales teach the great wisdom on the enlightenment practice by having the boy voluntarily or involuntarily pursue enlightenment practice and achieve enlightenment prior to everyone else.
However, Oseam tales does not solely focus on the practice and acquirement of enlightenment. They also reflect ordinary people’s worldly expectations. The process of the five-year-old boy’s fulfillment of maternal depravation at his most desperate moment proves that Oseam tales satisfy ordinary people’s desire to pursue happiness in their every lives. These two different narrative inclinations either coexist in a varying degree in individual versions of Oseam tales. People are equally and sometimes lopsidedly interested in both fulfillment of maternal depravation and religious enlightenment through prayer chanting. Coexistence, sometimes lopsidedly, of these two inclinations help expand the empathy of Oseam tales and disseminate the wisdom of Buddhist enligthenment practice.
#오세암 설화
#각편
#수행득도
#불보살 영험
#중생
#불경
#불교담론
#동자이미지
#모성
#통속적 관심
#타력신앙
#분별심
#평상심
#염불수행
#신해행증
#신(信)
#엉터리 염불
#할머니
#염송
#중생
#본래성불
#Oseam
#enlightenment
#Buddha
#Bodhisattva
#Buddhist discourse
#sympathy
#maternal deprivation
#worldly interests
#eccentric miracles
#chanting
#ascetic practice
#discrimination
#five-year-old boy
#maternal depravation
목차
1. 머리말
2. 불교 담론과 오세암 설화에서의 동자 이미지와 의미
3. 오세암 설화의 재구성과 각편의 변이
4. 동자 득도가 던지는 메시지
5. 결론
참고문헌
Abstract
참고문헌 (23)
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