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학위논문 동서

新羅鄕歌硏究:景德王代를 中心으로

김승찬

부산: 東亞大學校 大學院 1987

116 p; 26 cm.

학위논문(석사)-- 東亞大學校 大學院: 國語國文學科, 1987. 6

영문초록 : The major trend of scholarship on Hyang-ga has been to explore the background of Hyang-ga's making. The present work attempts at a closer study of the poems themselves dealing with only those five poems written during the reign of King Kynogder(742 A. D.-764 A. D)- Toch nsudaebi-ga, Changiparang-ga, Anmin-ga, Tosol-ga and Chemangmae-ga. The positive approach and the close examination of the religious, social, and political thoughts of the period have been major tools for me to figure out the nature of each poem. The study is carried out in the following order: (1)The political philosophy of King Kyongdok. (2) The social picture of the period. (3) The thought of Chungdam-sa and Wolmyong-sa, the two authors of Hyang-ga belonging to the period. (4) The Buddhist thoughts that might be related to the background legendsof these poems. (5) The structure of the poems. My conclusions are as follows : First, King Ky ngd k, with a view to further the process of centralizing the administrative power which had begun by the late king, accepted and positively enhanced those Buddhist thoughts particularly appropriate for the purpose. Also, he carried out the policy of imitating the culture and institutions of China which were considered to be orderly and advanced. Seen in this light, the king's political philosophy might be said to be based on both Buddhism and Confucianism. Second, the frequent unnatural disturbances and the appearance of the gods of 'The five mountains and three hills', most of which occurred in the late period of King Ky ngd k's reign, seem to reflect the latent conflict among the ruling class brought about as the King forced through his policy of imitating the instutions of China. These ill-portents signified the breakdown of the centralized despotic rule in the near future. Third, Hwaom-jong and Popsang-jong were the two sects of Buddhism that flourished in the reign of King Ky ngd k. The reasons for this were various. First, they produced such great priests as Pyohun, Sinrim, Pophae of Hwaom-jong, and Taehyon, Chinpyo of Popsang-jong who didnt't spare any efforts for the evangelization of the people. Second, the purports of these two sects were for the absolute power of the King and so they could help establish the absolute monarchy. As a result, the Buddha and the Bodhisattvas of these two sects such as Amitadha Buddha, Avalokitesvara, Maitreya, and Ksitigarbha came to be widely worshipped by the people. Thus, the Buddhist thoughts closely related with these Buddha and Bodhisattvas such as 'belief in the rebirth in the western paradise', 'the law of cause and effect,' 'faith for the sake of personal happiness,' 'faith for the sake of protection of the country' swayed the people of all social levels. Fourth, the three authors of Hyang-ga of the period-Himyong, Chungdam-sa, and Wolmyong-sa-worsippcd the Bodhisaivas of Popsang-jong following the major trend of their time. Himyong prayed to Sahasrabhuja, the god of supernatural power and mercy toward the suffering. Chungdam-sa, an ardent follwer of Kiparang, was himself a Hwarang as well as a priest of Popsamg-jong.. He worshipped Maitreya as he believed that Silla could become a Buddhist earthly paradise with the help of the god. Wolmyong too was a Hwarang as well as a Buddhist priest. like Chungdarll he worshipped Maitreya for the god might save nation from thedisturbances and evil portents. He believed also in Amitaha Buddha, the god of the western paradise. Considering that these t재 priests contributed to the expiation of the disaster in the time of great crises, it seems that they greatly valued the thought of 'politics for the people Fifth, the authors of Hyang-ga in the reign of Ki Ky ngd k seem to have been immersed in the culture of non-Zen Buddhism which formed major trend of the time. Therefore, it is natural that their worldview be greatly influenced by it and, in turn their poems contain its ideas. Thus, one can find the belief in Ava1okie-svara in Tochonsudaebi-go and Changiparang-ga the though of 'protection of the country in Anmin-ga, the thought of pure Buddhist nation' in Tochonsudaebi-ga, and tht belief in' rebirth in the western paradise' in Chemangmae-ga. This might prove find the Confurian democratic idea in Anmin-ga. This might prove that the scholar-priest of the did not confime himself to the study of Buddhism but also, turning their eyes to the realities absorbed the basic knowledge of confucianism which could be applied with profit to realistic matters. Sixth, there are evidences that might prove the fact that the ceremonies derived from miscellaneous Tantric Buddhism flourished in the reign of King Kyongdok Instances the shows this are: In the Twelfth yeur of the King's reign the great priest Taehyon the father of yoga in this country, prayed for rain with Suvarnaprabba-saslutra: Wolmyong-sa exerted his supernatural power When he had the strange phenomenon of two suns in the sky eliminated and when he showed a felicitous omen of the coming of Maitreya.Significantly, his long time residence Sachonwang-sa seems to have been under strong influence of Tantric Buddhism. This speculation is based on the fact that, in the reign of King Munmu, Myongrang, the founder of Sini-jong, held a secret Mantra service there with twelve yogis to repel the army of Tang: Finally we also know Himyong, a deotee of Buddhism, prayed at Punhwang-sa for her son's recovery of the sight. We must remember that Tosol-ga and Tochonsudaebi-ga were sung in these occasions. Seventh, as to the structure of the five poems my conclusions are as follows. Tochonsudacbi-ga borrows its form the popular parayer-poem. The author prays for the recovery of the blind child's sight taking the persoaa of hee boy. Changiparang-ga with antithetical symbols and the dextrous use of poetic words related to the color 'blue' succeeds in bringing out Kiparang's lofty character in the poem. Anmin-ga is a didactic poem based on the thought of 'protection of the country' as well as the Confurian ideal of 'politics for the people' 'The poet here conveys his ideas through the use of various comparisons Tosol-ga expresses the poet's strong conviction to overcome the national crisis with the summon of Maitreya to silla. It is a sort of Mantra-darani song the form of which finds its closest kinship in the traditional spell-song. Chemangmae-ga expresses the mind and worldview of an ascetic trying to overcome the earthly death. The most remakable feature about this poem is thar the speaker of the poem takes up consecutively three different tones-toward the listener, toward the subject of the poem, and finally toward author himself.

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