신라 쌍탑가람의 기원과 출현배경 (The Background to the Origins and Appearance of Silla's Buddhist Temple with Twin Pagodas)

서지정보

· 발행기관 : 한국미술사학회
· 수록지 정보 : 미술사학연구 / 308권 / 308호 / 35 ~ 71페이지
· 저자명 : 양은경

초록

필자는 신라 쌍탑가람에 대한 연구가 미제로 남아 있는 이유를 사천왕사, 명랑, 밀교경전이라는세 키워드에 포커스를 집중시켰던 것에서 비롯되었음을 제시하였다. 이에 필자는 쌍탑가람의 근원지인중국으로 그 시각을 확대시켜 근본적인 문제를 해결한 후 다시 신라로 접근하는 방법을 선택하였다.
본고는 기존의 논쟁점들을 우선 세 가지 질문으로 제시된 후 그에 대한 해답을 찾아가는 과정으로 서술 되었다.
첫째, 신라 쌍탑가람의 기원은 수나라 쌍탑가람인가라는 질문에 대한 필자의 해답은 그렇다는것이다. 그러나 수나라 쌍탑가람은 과거 학계에서 주장한 것과는 달리 5세기 후반 북위 휘복사에서부터정식으로 출현한 후 북조 전 시기동안 그 맥을 계속해서 이어가다 수나라에 이르러 하나의 완성된 가람배치로 확인할 수 있었다.
둘째, 수나라 쌍탑가람의 등장배경은 무엇인가라는 질문에 대한 해답으로 수 황실에서 황제와황후를 “二聖”으로 칭송하였던 특수한 정치적인 배경을 제시하였다. 북조에서부터 수대에서 여성의파워는 당시 사회 전반에 만연한 유목민족 특유의 여성 사회생활상이 반영된 결과로 간주하였다. 셋째, 신라 쌍탑가람의 출현배경은 무엇인가라는 질문의 해답은 신라식 호국관념과 신라식“이성”개념이 서로 혼합되어 등장한 것으로 추정하였다. 필자는 문무왕만의 특별한 인생 즉 통일전쟁에 주동적으로 참여한 배경은 그가 발원한 사천왕사, 감은사에 호국사상이 강하게 반영되게 된 원인이 된것으로 추정하였다. 또한 문무왕은 장안을 방문할 당시 인지하게 된 “二聖”의 개념을 귀국 후 본인과 아버지 태종 무열왕을 “이성”으로 추숭하였을 가능성이 높다고 판단하였다. 다시 말해, 문무왕에 의해재해석된 신라식 “이성”은 그가 발원한 사찰에 신라식 쌍탑가람이 탄생하게 된 원인이 된 것으로 결론내려졌다.

영어초록

I have already suggested a possible reason why the origins of Silla's monastery with twin Pagodas remain unclear, namely, that previous research has focused on the three key words of Sacheonwangsa Temple, Buddhist monk Myeonglang, and the Scriptures of Esotericism. Therefore, I decided to resolve the fundamental problem by expanding the viewpoint to China, which is the origin of a monastery with two Pagodas, and then to Silla. To that end, I have written this report by presenting the existing issues along with three pertinent questions, and then tried to provide answers to those questions.
First, regarding the question of whether Silla's monastery with two stupas originates from that of China's Sui Dynasty, my answer is yes. However, it has been found that the monastery with two stupas built during the Sui Dynasty was not influenced by the Southern dynasty, as previously claimed by academic circles, nor did it suddenly emerge as a new style of temple during the Sui Dynasty. In other words, the monastery with two stupas made its official appearance during the late fifth century with the Huifu temple of the Northern Wei, and not during the Southern dynasty. Its construction style endured until sometime before the Northern dynasty, along with Sungyangsa and Yeongcheonsa Temples, while the complete form of two-stupa monastery finally appeared during the Sui Dynasty.
Second, regarding the question about the background to the emergence of the Sui Dynasty's two-stupa temple, I contend that it is closely related to the unique political background of the Sui imperial family, in which the emperor and empress were praised as “two saints”. Interestingly, this concept of 'two saints' is also found in the story of Emperor Xiaowen of Northern Wei and his grandmother, Empress Dowager Feng, who were the inspiration for the construction of the Huifu Temple in Northern Wei. It is considered that the female imperial power lasting from the Northern Wei to the Sui Dynasty had its roots in the women-led social life of the nomadic tribes, which prevailed throughout certain eastern societies at that time.
Third, regarding the question of the background to the emergence of Silla's monastery with two stupas, I contend that it was probably combined with Silla's notions of patriotism and reason. I have already pointed out in the report the fact that studies on Silla's two-stupa monastery were too focused on Sacheonwangsa Temple, the Buddhist monk Myeonglang, and the Scriptures of Esotericism, making it difficult to obtain a satisfactory explanation of the origins and appearance of Silla's monastery with two stupas. Therefore, I have suggested that the viewpoint of the study should henceforth be oriented towards Sacheonwangsa Temple, Gameunsa Temple, King Munmu, and Silla patriotism.
I assume that King Munmu's intentions relating to his active and principal participation in the wars of unification clearly show that the construction of Sacheonwangsa Temple, for which the king offered his prayers, and of Gameunsa Temple, are closely related to Buddhist ideas about the defense of the country, which were prevalent at that time. In addition, I have paid attention to the fact that King Munmu visited Chang'an in China, and that he tried to raise his own position and the Silla royal family's prestige by worshiping his father King Taejong Muyeol after the unification of the peninsula. It seems highly likely that when King Munmu visited China, he became aware of the idea of the “two saints” and the two-stupa monastery, and incorporated them into the construction of the two temples (Sacheonwangsa and Gameunsa), which would have accelerated the appearance of the Silla-style two-stupa monastery.

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