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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.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 한국역사연구회 역사와현실 역사와 현실 제106호
- 발행연도
- 2017.12
- 수록면
- 85 - 118 (34page)
- DOI
- 10.35865/YWH.2017.12.106.85
이용수
초록· 키워드
오류제보하기
Examined in this article is the historical background and societal meaning of the “Wukmyeon” tale, in order to also analyze the Shilla people’s perception of the Concept of “Reborn as a female.”
First of all, there are two known versions of this Wukmyen tale. The first one is composed of four stages: ① the female slave Wukmyeon, ② her Buddhist prayers(Yeombul), ③ her rebirth in the West(“Seoseung, 西昇),” and ④ certain remaining traces of her. The second one features some additional elements, such as the connection to her past lifetime. According to that, ① she (actually he at the time) violated her(his) teachings(戒) and was punished and became a cow, ② then at the Buseok-sa monastery carried the Hwa’eom classical texts and in the process proved herself worthy once again, ③ and was thus reborn as a female slave, thanks to the help of Buddha, ④ and finally became a Buddha herself after certain character-building rounds. This tale shows that her becoming of a Buddha was a combined result of presenting Buddha with presents and also engaging in extensive prayers, and of course, eventually having such efforts recognized by Buddha. Between the two versions, the second one puts more emphasis upon the notion that Wukmyeon’s becoming of a Buddha was made possible not because of her personal faith or conscious efforts but because it was meant to be that way from the very beginning. We can see that in the process of Wukmyeon’s story turning into a tale, the historical details were romanticized to a certain extent.
Meanwhile, also examined in this article is the historical background that surrounded the process of her story becoming a tale. During the reign of Shilla king Gyeongdeok-wang, a male-based Prayer circle(“Yeombul Gyeolsa”) was formed, while Wukmyeon was reborn through prayer rounds [also partially] based upon personal faith. Her(His) experience and story served as a motivation tale to reinforce the inner bonds of the Yeombul Gyeolsa, and continued to serve that role in later periods as well. The year Wukmyeon was reborn was the Eulmi year, and following Gyeongdeok-wang’s reign, the Yeombul Gyeolsa prevailed also during the reign of king Heondeok-wang, which was powered by the tale of Wukmyeon as well. And in subsequent periods, as the “Mita” belief spreaded and a “Mita circle” was eventually formed, the tale of Wukmyeon spreaded even more, in a form and contents which were further romanticized.
This Wukmyeon tale, the sole example of a ‘reborn as a female’ tale, had a specific meaning in the Shilla society. This tale of Wukmyeon, who was a female and a slave at the same time, was the product of the Shilla dynasty’s Jungdae period during which the “Gwaneum” belief and the “Mita” belief merged with each other. The story of a reborn female slave was a tale that could encourage the public to believe in Buddhism even more strongly, and give the Shilla people consolation and hope, as they were hoping to be reborn in heaven themselves.
First of all, there are two known versions of this Wukmyen tale. The first one is composed of four stages: ① the female slave Wukmyeon, ② her Buddhist prayers(Yeombul), ③ her rebirth in the West(“Seoseung, 西昇),” and ④ certain remaining traces of her. The second one features some additional elements, such as the connection to her past lifetime. According to that, ① she (actually he at the time) violated her(his) teachings(戒) and was punished and became a cow, ② then at the Buseok-sa monastery carried the Hwa’eom classical texts and in the process proved herself worthy once again, ③ and was thus reborn as a female slave, thanks to the help of Buddha, ④ and finally became a Buddha herself after certain character-building rounds. This tale shows that her becoming of a Buddha was a combined result of presenting Buddha with presents and also engaging in extensive prayers, and of course, eventually having such efforts recognized by Buddha. Between the two versions, the second one puts more emphasis upon the notion that Wukmyeon’s becoming of a Buddha was made possible not because of her personal faith or conscious efforts but because it was meant to be that way from the very beginning. We can see that in the process of Wukmyeon’s story turning into a tale, the historical details were romanticized to a certain extent.
Meanwhile, also examined in this article is the historical background that surrounded the process of her story becoming a tale. During the reign of Shilla king Gyeongdeok-wang, a male-based Prayer circle(“Yeombul Gyeolsa”) was formed, while Wukmyeon was reborn through prayer rounds [also partially] based upon personal faith. Her(His) experience and story served as a motivation tale to reinforce the inner bonds of the Yeombul Gyeolsa, and continued to serve that role in later periods as well. The year Wukmyeon was reborn was the Eulmi year, and following Gyeongdeok-wang’s reign, the Yeombul Gyeolsa prevailed also during the reign of king Heondeok-wang, which was powered by the tale of Wukmyeon as well. And in subsequent periods, as the “Mita” belief spreaded and a “Mita circle” was eventually formed, the tale of Wukmyeon spreaded even more, in a form and contents which were further romanticized.
This Wukmyeon tale, the sole example of a ‘reborn as a female’ tale, had a specific meaning in the Shilla society. This tale of Wukmyeon, who was a female and a slave at the same time, was the product of the Shilla dynasty’s Jungdae period during which the “Gwaneum” belief and the “Mita” belief merged with each other. The story of a reborn female slave was a tale that could encourage the public to believe in Buddhism even more strongly, and give the Shilla people consolation and hope, as they were hoping to be reborn in heaven themselves.
목차
머리말
1. 욱면설화의 이해
2. 욱면설화의 역사적 배경
3. ‘여인왕생’ 인식과 욱면설화의 의미
맺음말
참고문헌
〈Abstract〉
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