고려후기 불사리신앙 —진신과 분신사리신앙— (The Sarira worship in the latter half period of Goryeo -Worshipping of Zhēnshēn sarira(眞身舍利, Buddha's genuine sarira) and Fēnshēn sarira(分身舍利, sarira created by fervent prayer)-)

서지정보

· 발행기관 : 한국역사연구회
· 수록지 정보 : 역사와 현실 / 91호 / 71 ~ 103페이지
· 저자명 : 김혜완

초록

Sarira is what was believed to have been left after the death of Sakyamuni. It symbolizes the physical body of Sakyamuni himself, so paying respect to the Sarira was considered as an act that would ensure good luck. There are two types of Sarira: Zhēnshēn sarira(眞身舍利) which is believed to have come Buddha himself, and Fēnshēn sarira(分身舍利), which is believed to have been created, and also could be created, by fervent prayer(精勤).
The Sarira belief which prevailed during the latter half period of Goryeo focuses upon two main artifacts: one at the Tongdo-sa temple which was supposedly brought to Korea from China by the Buddhist priest Jajang, and the teeth type-sarira which was reportedly honored by the royal family. Over the years they were almost lost, but were recovered during the Mongol invasion and were reestablished as Zhēnshēn sarira. The former became the office symbol of Korean Zhēnshēn sarira, while the latter was only deemed as an object of the royal family beliefs.
It was the wishes of the Choi Wu regime which hoped to deflect the Mongol invasion with the help of Buddhism that promoted the public awareness of these Zhēnshēn sarira artifacts. Later the former exhibited certain mysterious(靈異) nature and gave birth to certain new Sariras(the latter case in other words), so Buddhist priests were designated to guard and monitor the Sariras. From that we can see the people of this period believed in mystical Buddhism. Like the case of Gukcheong-sa temple’s performance, mysterious occasions were reported and examined. Although, the Sarira belief of the latter half period of Goryeo wasn’t able to play an extensive role in the Buddhist community, as the Sarira itself was never to be shared or accessed publicly.

영어초록

Sarira is what was believed to have been left after the death of Sakyamuni. It symbolizes the physical body of Sakyamuni himself, so paying respect to the Sarira was considered as an act that would ensure good luck. There are two types of Sarira: Zhēnshēn sarira(眞身舍利) which is believed to have come Buddha himself, and Fēnshēn sarira(分身舍利), which is believed to have been created, and also could be created, by fervent prayer(精勤).
The Sarira belief which prevailed during the latter half period of Goryeo focuses upon two main artifacts: one at the Tongdo-sa temple which was supposedly brought to Korea from China by the Buddhist priest Jajang, and the teeth type-sarira which was reportedly honored by the royal family. Over the years they were almost lost, but were recovered during the Mongol invasion and were reestablished as Zhēnshēn sarira. The former became the office symbol of Korean Zhēnshēn sarira, while the latter was only deemed as an object of the royal family beliefs.
It was the wishes of the Choi Wu regime which hoped to deflect the Mongol invasion with the help of Buddhism that promoted the public awareness of these Zhēnshēn sarira artifacts. Later the former exhibited certain mysterious(靈異) nature and gave birth to certain new Sariras(the latter case in other words), so Buddhist priests were designated to guard and monitor the Sariras. From that we can see the people of this period believed in mystical Buddhism. Like the case of Gukcheong-sa temple’s performance, mysterious occasions were reported and examined. Although, the Sarira belief of the latter half period of Goryeo wasn’t able to play an extensive role in the Buddhist community, as the Sarira itself was never to be shared or accessed publicly.

참고자료

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