남북조시대 서역-중국간 불교교류 연구 (The Study on the Buddhism Exchange between China and Western Countries)

서지정보

· 발행기관 : 한국불교연구원
· 수록지 정보 : 불교연구 / 28호 / 141 ~ 154페이지
· 저자명 : 한지연

초록

In Nan · Bei Chao era, it became an obvious trend that many Chinese monks went over to western region and India to search Dharma. It means after the religion had finally settled down in China through out whole society, the persuers of Dharma became very active on accepting the Buddhist ideas and the sutras.
For a good example, Qi Huan temple(祈洹寺) where Hui-yi(慧義) built up in Southern Dynasty was where most monks from western countries stayed and spread the religion. It was not only just a temple but also the center of Buddhism's development in China.
Qiu-na-ba-ma(求那跋摩) from Kashmir stayed here and spread Sddharmapundarika. This was the start of other monks from the countries bordering western China preaching Mahayana.
With this atmosphere, Fo-uto-ba-tuo-luo(佛駝跋陀羅), also the monk form Kashmir, could translate the whole Avtamska Sutra in Southern Dynasty.
The foreign monks could freely translate sutras and bring a significant growth on the religion in Southern Dynasty.
On the contrary, Buddhism was controled by the nation in Northern Dynasty. There are already plenty of thesis about the relationship between Buddhism's development and national power on Northern Dynasty can be a good example for this matter.
The origin of Sengguanzhi and Sengzhengzhi was Sengzhuzhi in Kucha. The regulation was basically for the head organization of the religion to manage the number of monks and nuns easily. And it was totally based on the Buddhist precepts. The first written record ever found on this regulation was about Sengzhuzhi of Kucha.
When it was imported into the Dynasties, it became Sengguanzhi in Beiwei and Senzhengzhi in Southern Dynasty. These two changed policies had been differently used.
Southern Dynasty's Sengzhengzhi had much more similar object of controling the religious group to the original Kucha's.
In opposition to Southern Dynasty's, Northern's Sengguanzhi was established for the country to manage the religion. So it is reasonable to assume Buddhism in the two bordering countries developed in very different ways.
Standing on Southern Dynasty's positive posture on accepting the idea of Mahayana, Buddhism could be grown and enrich its thoughts.
The monks who played decisive roles for the religious growth were mostly from western nations. They completed the translation of major sutras and influened a lot to Chinese Buddhism.

영어초록

In Nan · Bei Chao era, it became an obvious trend that many Chinese monks went over to western region and India to search Dharma. It means after the religion had finally settled down in China through out whole society, the persuers of Dharma became very active on accepting the Buddhist ideas and the sutras.
For a good example, Qi Huan temple(祈洹寺) where Hui-yi(慧義) built up in Southern Dynasty was where most monks from western countries stayed and spread the religion. It was not only just a temple but also the center of Buddhism's development in China.
Qiu-na-ba-ma(求那跋摩) from Kashmir stayed here and spread Sddharmapundarika. This was the start of other monks from the countries bordering western China preaching Mahayana.
With this atmosphere, Fo-uto-ba-tuo-luo(佛駝跋陀羅), also the monk form Kashmir, could translate the whole Avtamska Sutra in Southern Dynasty.
The foreign monks could freely translate sutras and bring a significant growth on the religion in Southern Dynasty.
On the contrary, Buddhism was controled by the nation in Northern Dynasty. There are already plenty of thesis about the relationship between Buddhism's development and national power on Northern Dynasty can be a good example for this matter.
The origin of Sengguanzhi and Sengzhengzhi was Sengzhuzhi in Kucha. The regulation was basically for the head organization of the religion to manage the number of monks and nuns easily. And it was totally based on the Buddhist precepts. The first written record ever found on this regulation was about Sengzhuzhi of Kucha.
When it was imported into the Dynasties, it became Sengguanzhi in Beiwei and Senzhengzhi in Southern Dynasty. These two changed policies had been differently used.
Southern Dynasty's Sengzhengzhi had much more similar object of controling the religious group to the original Kucha's.
In opposition to Southern Dynasty's, Northern's Sengguanzhi was established for the country to manage the religion. So it is reasonable to assume Buddhism in the two bordering countries developed in very different ways.
Standing on Southern Dynasty's positive posture on accepting the idea of Mahayana, Buddhism could be grown and enrich its thoughts.
The monks who played decisive roles for the religious growth were mostly from western nations. They completed the translation of major sutras and influened a lot to Chinese Buddhism.

참고자료

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