《大唐西域記》內 觀自在菩薩像 類型別 故事 考察

초록

After coming back to China from India, Xuan Zang insisted through Da-Tang-Xi-Yu-Ji that Avalokiteśvara was mistranslated and the proper translation of it is Avalokiteśvara. I have conducting a series of studies delving into Da-Tang-Xi-Yu-Ji so I have reached the conclusion that the book has more stories on the statue, one of the Buddhist artifacts than other writing of pilgrimages to India to take the Buddha-dharma. In this paper, I try to divide stories on the Avalokiteśvara Statue in Da-Tang-Xi-Yu-Ji into the three motifs by their details ― the one mainly dealing with and stressing marvelous works, fasting prayer and Maitreya respectively. I can confirm that Avalokiteśvara had the characteristic of advantage to this life and fork belief and was described as a certain thing with the local legends and fork beliefs at that time in the type stressing marvelous works. Therefore, we can guess stories on the Avalokiteśvara Statue was intended to use as the material for the promotion of a temple which preserves them and the Buddhism propagation. The type stressing fasting prayer take up the position that premises ascetic practices tolerating pain from hunger and substitutes repentance by inflicting pain from hunger to encounter with the transcendent being called Avalokiteśvara. Finally, the type stressing Maitreya describes Maitreya as the attendant Bodhisattvas Statue with Avalokiteśvara in the type stressing Maitreya and shows the preference for faith in being born and finding salvation when Maitreya comes as the next Buddha over faith in being born in Tusita where Maitreya is. This coincides with the fact that faith in being born and finding salvation when Maitreya comes as the next Buddha prevailed in the Three Kingdoms of Korea.

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