천궁(天宮)으로서의 석굴암(石窟庵) (Seokkuram as a Heavenly Palace)

서지정보

· 발행기관 : 미술사와 시각문화학회
· 수록지 정보 : 미술사와 시각문화 / 13호 / 84 ~ 127페이지
· 저자명 : 남동신

초록

이 글은 석굴암이 지상의 인간이 아니라 천상의 초월적 존재를 위한 공간이라는 관점에서 육하원칙에 따라 석굴암의 유일무이함을 분석하였다. 방법론상 석굴암에 대하여 현존하는 가장 오래된 자료인 『삼국유사(三國遺事)』에 근거하여, 누가, 언제, 어디서, 왜, 그리고 무엇을 창건하고자 하였는가를 논증하며, 마지막으로 ‘천궁’을 중심 개념으로 삼아 석굴암의 성격과 몇 가지 특징을 새롭게 조명한다.

영어초록

Seokkuram (Sǒkkuram石窟庵), located on the eastern summit of Mt. Toham near Gyeongju, is a Buddhist shrine in the form of a stone grotto, absolutely unique in East Asian history. The author, viewing Seokkuram not as human-centered but rather a spiritual space, analyzes its uniqueness in light of the fundamental principles of who, what, where, why, when, and how. Methodologically, the paper reinterprets the oldest surviving document concerning Seokkuram found in the Samguk yusa (Memorabilia of the Three Kingdoms) from a fresh perspective, and thereby seeks to adduce a new paradigm for research on Seokkuram.
Concerning the establishment of Seokkuram, the factual basis of some of the basic questions have already been adequately answered: “who”—Prime Minister Kim Daeseong; “when” the mid-8th century; “where”—in Gyeongju on the eastern summit of Mt. Toham. The first chapter surveys the results of past scholarship, supplementing them in places with the author’s personal views. Continuing with a discussion of the question of "why", the author analyzes in depth the phrase: “. . . construct [this] stone Buddhist shrine for [my] departed parents of [a] former generation.” That is, the author notes that the conceptual basis underlying the establishment of Seokkuram incorporated a union of a concern for public good (功德思想) blended with that of filial piety (孝). While such a union had a precedent in Indian Buddhism, the author points out that it was further strengthened within Chinese Buddhism. Accordingly it may be understood as part of the Chinese adaptation of Buddhism.
This work places greatest emphasis on Chapter 2, in which the issue of “what was this entity we know as Seokkuram?” is addressed. In fact, the name of Seokkuram (石窟庵 ) and its prior version, Seokpulsa (Sǒkpulsa石佛寺), are merely superficial appellations, but up to the present there has been almost no discussion of their true nature or character. The author accords strong significance to a reference to “heavenly palace” (天宮) found in a document on Buddhist religious teachings, deriving from the first chief monk of Seokpulsa, and sets forth his view that Seokkuram was created by Kim Daeseong as a spiritual space, more specifically as a heavenly palace in which dwelled Indra, ruler of the Trāyastriṃśa, or Thirty-three Heavens.
Last, Chapter 3 concerns itself with ‘how’. Using “heavenly palace” as a central conceptual paradigm, the paper examines the special features of Seokkuram: its location on a mountaintop over a sacred spring, its orientation, its use of stones, and the rotunda of the domed roof. Using these features—which prior scholarship either did not notice, misunderstood, or discussed only partially—a reinterpretation is provided and thereby, at last, it may be said that Seokkuram in its original form is recovered, as created by Kim Daeseong to be in full accord with the countenance of a heavenly palace.

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