힌두교와 불교에서 방위와 수호신의 관계 비교 (A Study of the Comparison of Relationship between World-protectors in Hinduism and Buddhism)

서지정보

· 발행기관 : 인도철학회
· 수록지 정보 : 인도철학 / 35호 / 151 ~ 189페이지
· 저자명 : 변순미

초록

보편적으로 인도인들에게 널리 받아들여졌던 세계수호 신들은 약화 된 브라만교 시대의 중요했던 신들로, 동쪽은 Indra, 남쪽은 Yama, 서쪽은 Varuṇa, 그리고 북쪽은 Kubera가 담당했다. 그러나 두 서사시 Mahābhārata와 Rāmāyaṇa를 통해서 살펴보면 그 수호신들의 방위가 정착되기 까지 수호신들의 방위에 차이를 보인다. 이러한 사방(四方)의 수호신들이 힌두교 시대에는 더욱 발전된 형태로 각 방위 사이에 수호신들이 등장하여 여덟 방위의 신으로 나타났는데, 북동은 Soma, 남동은 Agni, 남서는 Sūrya 그리고 북서는 Vāyu가 역할을 맡았다.
따라서 여기에서는 힌두교의 세계의 수호신(Lokapālas)들이 그 역할을 시작하는 시점과, 방위의 신으로서 사방(四方)에서 팔방(八方)으로 변천하는 과정을 Manu와 두 서사시 Mahābhārata, Rāmāyaṇa, 그리고 Harivaṁśa와 Purāṇa들을 통해서 고찰하고 이러한 힌두교의 세계수호신의 개념이 불교 세계관인 호세 팔방천으로 도입 되었다는 일반적인 생각을 각 방위에 배치 된 신들의 이름을 통해서 살피면서, 동시에 이 신들의 역할을 통해서 힌두교와 불교의 세계 수호신과 호세 팔방천의 차이점을 고찰하였다. 이 차이점은 사이 방위인 힌두교의 북동의 Soma가 불교에서는 Īśāna로 그리고 남서의 Sūrya가 Nirṛti로 변화의 과정을 밟게 되었는지를 추정하였다. 이러한 추정을 통해 얻은 것은 인도라는 지리학적인 조건과 같은 종교 문화적인 토대에서 비록 불교에서 힌두교 신들의 이름을 차용하고 있지만, 불교에 흡수 된 힌두교의 세계 수호신들은 불교에 융화 되면서 선신(善神)으로 역할이 바뀌고 불법(佛法)과 제존(諸尊) 그리고 불교를 수행하는 수행자를 보호 하기 위한 보호신으로 그 역할을 했다고 생각한다.

영어초록

Common to Indians that were widely accepted the world-protectors as the gods of Brahmanism. Two epics Mahābhārata and Rāmāyaṇa, looking through the direction of world-protectors to be settled, there are some difference in their directions(cardinal points, Yama, Varuṇa, Kubera, Indra). But in later the eight gods are found as Lokapālas in Manu but without exact indication of the localities assigned to the individuals. The eight gods are grouped as guardians of the four chief and four subsidiary directions, Sūrya of the south-west, Soma of the the north-east, Vāyu of the north-west, Agni of the south-east, and for cardinal points, Yama of the south, Varuṇa of the west, Kubera of the north, and Indra of the esat. Some late authorities make Nirṛti the guardian of the north-east, instead of Sūrya and Pṛthivī or Śiva, Īśāna the guardian of the north-east, instead of Soma. We can found it in Buddhism also.
So here, I looked about Lokapālas and when they start their role, as guardians of the four chief and four subsidiary directions in the process of transition through the study of Manuand two epics Mahābhārata, Rāmāyaṇa, and Harivaṁśa, Purāṇas. The concept of the Hinduism world-protectors absorbed in Buddhism and general thought name of the gods to lead there is a possibility which it will be known. But Hinduism and Buddhism, there is a difference between the direction's gods. In Hinduism northeast and southwest of Sūrya and Soma in Buddhism was replaced by Īśāna and Nirṛti. Here I estimated the course of these changes.
In Buddhism, the absence of Soma and the emergence of Īśāna can be explained from several perspectives. Soma who is responsible for this world of the Brahmaism, but weakened the strength of Hinduism. As time progresses, it is estimated that Śiva's power was increased and was replaced by Soma and Buddhism, one of the Rudras Īśāna was replaced by Śiva.
Here, at the same time Īśāna and Maheśvara described as the god of north-east. Through this description Śiva can be inferred to a replacement of Soma. Also being added later twelve guarding heaven as the concept of Candra, Soma seems to rule out the status. At the later Soma was changed to the meaning of moon. For this reason, Īśāna seems to be settled as the north-east of god in Buddhism.
Regarding replacement of Nirṛti instead of Sūrya in west-south, it seems that position and bearing of Nirṛti already existed in the age of Purāṇas because Harivaṁśa mentioned “saptamaṁ ca tato vāyum aṣṭamaṁ nirṛtiṁ vasum”, “the seventh is Vāyu and the eighth is Nirṛti vasu.” “nirṛti” refers to negative meanings such as destruction, fall, or devil. Or “Nirṛti” is another name of Rudra.
Regarding replacement of Nirṛti instead of Sūrya in west-south, Mahābhārata mentions "sa nairṛtīm eva diśaṃ" “west and south is the very bearing.” "Nairṛtī" means direction of west and south as feminine noun while it also means direction of west and south as neuter noun. "nairṛtī" is originated from nairṛta and Mahābhārata describes it as “hell where asura etc. live.” "nairṛti" is ghost who controls destruction and fall. Accordingly, meaning of ghost and meaning of bearing of west-south exist in mixed condition. In Buddhist scriptures, generally "nairṛtī" controlling west-south instead of Sūrya is absorbed into ghost heaven. This can be easily understood through 妙法蓮華經.
“ten female ghosts appear before the Buddha together with Harita and followers. And they resolve to protect people who read, memorize, and keep 法華經.”Through these words, it seems that nairṛtī controlling west-south is absorbed into ghost heaven to protect Buddhist dharma while ghost who just started to learn Buddhism plays a role of good god. And as Sūrya who played an important role in Veda age appears in twelve guarding heaven as Āditya, Sūrya seems to be excluded from west-south.
When Lokapālas in Hinduism and the eight gods of the world-protectors in Buddhism are compared each other, it can be known that view of the world in Hinduism was introduced to Buddhism--because names of gods correspond to placement of gods in four directions. However, the nature of the world-protectors of Hinduism and Buddhism are different. Since the Hindu gods are not to be worshiped. To defend Buddha's dharma was introduced. The reason of differences in gods placed in intermediate directions could be sought from myth and religious and social background.

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