| 『三國遺事』〈洛山二大聖 觀音 正趣 調信〉條의 분석적 이해 | |
| 저자 : 신연우 | ISBN : |
| 발행기관 : 한국민속학회 | 발행년도 : 2001 |
| 간행물 : 韓國民俗學 第33輯 | 권·호 : / |
| 페이지 : pp. 175 - 198 (24 pages) | |
첨부파일 『三國遺事』〈洛山二大聖 觀音 正趣 調信〉條의 분석적 이해.pdf |
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소개 |
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목차Ⅰ. 머리말Ⅱ. 연구성과 검토 Ⅲ. 보살 만나기의 양상 분석 Ⅳ. 보살 만나기 방법의 의미 Ⅴ. 맺음말 |
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초록It is not important whether Wonhyo and Uisang really met Kwaneum or not. The gist of this chapter lies in the fact that one could and could not meet Kwaneum at the same time. Uisang perceived Kwaneum but he could not say anything about Kwaneum’s appearance because he did not know what it meant. Wonhyo also met a woman who actually was Kwaneum but he could not recognize it.Ilyon told us an ability to meet Kwaneum or Buddha through our “seeing”, and our limitation as human beings through our “not seeing”. As long as we have the ability to meet Buddha we must try to do so and we must make our efforts to meet Buddha since the ability of human beings is limited. Another attempt was made to explain that the story of Choshin made the theme dearer. It is not even, I think, that weighing the Choshin story as the most important or regarding as a different Story from the other part of the chapter. Main theme of this chapter is to estimate Bumil. But ion of the Choshin story can embody the meaning of Bumil’s activities more concretely. So we do not appraise Bumil simply because of “everyday always-ness”. We can realize from Choshin that without Buddha in one’s mind, “everyday always-ness” is nothing. Besides, we could understand the meaning of the earless Buddha of Bumil, as the reflection of the weakness of all mankind. This shows the paradox that we cannot see Buddha by denying Choshin’s life. Ilyon also said that showing the queerness of one’s life is wrong either. |
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