영주 부석사 소조불좌상과 신라 화엄종 도상의 전파 (The Seated Clay Buddha Statue of Buseoksa Temple in Yeongju and Propagation the Avatamsaka Icon of Silla Dynasty)

서지정보

· 발행기관 : 신라사학회
· 수록지 정보 : 신라사학보 / 29호 / 441 ~ 495페이지
· 저자명 : 이주민

초록

영주 부석사 무량수전에는 크기가 2.75m에 달하는 대형 소조여래좌상이(국보 제 45호)이 봉안되어 있다. 이 불상은 우리나라 불교조각사에서 중요한 위치를 차지하는 조각임에도 불구하고 조성시기와 도상에 대한 논의가 아직까지 본격적으로 이루어지지 않았다. 부석사 소조여래좌상은 고려시대에 많은 수리를 거치면서도 부석사가 창건된 7세기 불상의 원형을 나름대로 유지하여 왔다고 생각되는데, 이것은 불단 아래에 고식의 방형 와적대좌가 남아있는 점이나 王京의 성전사원에서 사용된 것과 유사한 녹유전이 무량수전에서도 발견된 점 등에서 어느 정도 유추가 가능하다. 아울러 최근 x-ray 조사를 통해 불두가 목 부분에서 접합된 것이 확인된 사실도 이러한 추정을 뒷받침해 준다.
의상에 의해 조성된 부석사 소조불좌상은 아미타불이지만 항마촉지인의 과도기적 모습인 '초기 항마촉지인'을 결하고 있었던 것으로 보인다. 부석사 소조불좌상이 의상 창건당시의 도상을 유지하고 있는 것이라면 우견편단을 한 항마촉지인의 가장 이른 예가 될 수도 있을 것으로 추정된다. 통일신라의 항마촉지인 불상의 도상은 우견편단으로 착의한 대의 끝단을 넓은 띠처럼 표현한 ‘석굴암계’와 같은 우견편단의 착의형식이지만 대의 끝단이 밖으로 접혀지거나 여러 개의 주름으로 표현되는 ‘부석사계’로 구분할 수 있는데, 이 두 유형이 통일신라는 물론 나말려초까지 불좌상 조성에 있어 중요한 範本이 되었을 것으로 생각된다.
부석사 소조불좌상의 영향은 8세기 중엽에 조성된 갈항사지 석불좌상을 포함하여, 포천 철불좌상, 원주 출토 철불좌상들, 화엄십찰 중 하나인 서산 보원사지 철불좌상(949년경) 등 나말여초기의 중부지역 소재 불상들에서 지속적으로 나타나는 것으로 보인다. 또한 경북지역 일대에서 대의 깃이 밖으로 접히거나 주름이 진 우견편단의 착의형식에 ‘초기 항마촉지인’을 결한 상들이 많이 확인되는 것 역시 부석사 소조불좌상의 영향으로 이해된다.

영어초록

Amitabha Hall of Buseok-sa temple(浮石寺 無量壽殿) enshrines the seated clay Buddha statue of Buseok-sa temple (National Treasure 45) which is 2.75m high. Although this statue deserves to be thoroughly discussed in the sculpture history of Korea, its formation period and academic understanding on it have lacked. True, the remains of the neck junction of the Buddha statue found through recent X-ray studies, the Wajeok pedestal(瓦積臺座) in an antique square form and the brick, green-glazed earthenware(綠釉塼) discovered in Sung-jeon temple in Unified Silla proved that to the seated clay Buddha statue of Buseok-sa temple underwent numerous repairs in Koryo period. Nevertheless, it turned out that efforts were underway to preserve the prototype of the seventh century when Buseok-sa temple was established. Thus, instead of following a new trend, it was to reflect the features of the Uisang(義湘) era. Even when the Zen Buddhism was popular, some Buddhist temples sought to maintain the philosophy of Avatamsaka sect(華嚴宗). This statue is a symbolic one for these temples, and enshrining Bhumisparsa-mudra(降魔觸地印) of Buseok-sa temple as the symbol proves the significant influence of the seated clay Buddha statue of Buseok-sa temple.
The icon of Silla Bhumisparsa-mudra is divided two-fold: wearing sacerdotal rode and expressing the tip of the collar like a wide band in the ‘Seokgulam Grotto sect(石窟庵系)’ ; and the tip of the collar overlaps in many folds or has a single fold in the ‘Buseok-sa temple sect(浮石寺系)’. These two sects served as original prototypes in forming Buddhist statues until late Silla to early Koryo.
The icon of Bhumisparsa-mudra came to be embraced as Avatamsaka philosophy enters and gets accepted, the icon of Bhumisparsa-mudra ended up being embraced. The seated clay Buddha statue of Buseok-sa temple formed by master Uisang seemingly showcases a transitional facet of early Bhumisparsa-mudra although it is Amitabha Buddha. The seated clay Buddha statue of Buseok-sa temple maintains the then icon of when it was constructed by Uisang, and is also the earliest example of early Bhumisparsa-mudra(初期 降魔觸地印) with sacerdotal rode. Then, this is one century older in its formation than that of the Buddhist statue in Seokgulam Grotto. It hints at the possibility that the icon of early Bhumisparsa-mudra in the Buseok-sa temple sect has longer traditions than the one in Seokgulam Grotto, possibly serving as its original prototype.
As for the transfer of the icon of Avatamsaka of Silla Dynasty, the stone Buddha statue in Galhangsa Temple Site(葛項寺址) built in the mid-8th century and the Buddha statue located in the central region ruled by Kungye(弓裔) whose childhood was spent in Sedal-sa temple(世達寺) were spotlighted in the study. Sedal-sa temple was where Kungye was from who formed the Hu Koguryeo(後高句麗) and is also where Uisang’s grand-pupil Silim(神琳) stayed. Religious methodologies of Uisang and Avatamsaka were inherited to Sedal-sa temple through Silim, and probably influenced Kungye who lived as monk at the temple as child. The seated clay Buddha statue of Buseok-sa temple was well known throughout the northern part of North Gyeongsang Province including Sedal-sa temple, so it is assumed that it was Kungye through whom the statue was naturally propagated to the central region of Hu Koguryeo(Taebong 泰封).
Pocheon stone statue of Buddha located in the central region, the stone statue of Bowon-sa temple site in Seosan as one of Ten Hwaom Temples(華嚴十刹), and the stone statue excavated in Wonju show the continuous influence of the seated clay Buddha statue of Buseok-sa temple as an original prototype was carried on until late Silla to early Koryo. Moreover, that the collars of Buddha statues found in North Gyeongsang Province and statues wearing sacerdotal rode where the Buddha statues’ collar is wrinkled or folded once with a note of early Bhumisparsa-mudra is assumed to have been influenced by the seated clay Buddha statue.

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