This study aims to investigate the architectural characteristics of the Da-bo stupa by examining the correlation among architectural languages and by studying the features of its architectural components and transitional changes shown in Da-bo stupa line drawings in Dunhuang Mogao Grottes. The resul...
This study aims to investigate the architectural characteristics of the Da-bo stupa by examining the correlation among architectural languages and by studying the features of its architectural components and transitional changes shown in Da-bo stupa line drawings in Dunhuang Mogao Grottes. The results are as follows. 1st, the Da-bo stupa of Dunhuang faithfully follows the sutra of lotus, and although the form changes, the fundamental essence of Bo-tap-yong-chul and two seated Buddhas provided by the Gyun-bo-tap-pum in the sutra of lotus is consistent. 2nd, the pagoda body can be periodically divided into parasol, stupa, and royal palace types. The parasol type has an incomplete tower body, which makes distinguishing each of its architectural components difficult. The stupa type appeared between the early (AD 618-712) and middle (AD 766-835) Tang dynasty. It combines the form of Indian stupa type and East Asian wood structural architecture. The royal palace type, which appeared between the peak period of the Tang (713-765) and Sung Dynasties, shows the standardized pattern of the Da-bo stupa described as two seated Buddhas and Bo-tap-yong-chul. 3rd, the use of a stylobate does not appear in the early construction of Da-bo stupa, only in the later period, in the form of high pillars. Forms include many Su-mi-jwah and three-way stairways and Dab-do, but as time passes, the forms are simplified to the form of high pillars. 4th, the purpose of early Da-bo stupa was to provide space for Da-bo-yu-rae of Gyun-bo-tap-pum; hence, it did not have sangryoon(the top part). However, after it was influenced by general pagodas, sangryoon was established. Toward the Tang Dynasty, sangryoon has come to emphasize the forms of boryoon(nine wheels) or dome. However, this form is eventually simplified to only retain bo-joo(the orb).
This study aims to investigate the architectural characteristics of the Da-bo stupa by examining the correlation among architectural languages and by studying the features of its architectural components and transitional changes shown in Da-bo stupa line drawings in Dunhuang Mogao Grottes. The results are as follows. 1st, the Da-bo stupa of Dunhuang faithfully follows the sutra of lotus, and although the form changes, the fundamental essence of Bo-tap-yong-chul and two seated Buddhas provided by the Gyun-bo-tap-pum in the sutra of lotus is consistent. 2nd, the pagoda body can be periodically divided into parasol, stupa, and royal palace types. The parasol type has an incomplete tower body, which makes distinguishing each of its architectural components difficult. The stupa type appeared between the early (AD 618-712) and middle (AD 766-835) Tang dynasty. It combines the form of Indian stupa type and East Asian wood structural architecture. The royal palace type, which appeared between the peak period of the Tang (713-765) and Sung Dynasties, shows the standardized pattern of the Da-bo stupa described as two seated Buddhas and Bo-tap-yong-chul. 3rd, the use of a stylobate does not appear in the early construction of Da-bo stupa, only in the later period, in the form of high pillars. Forms include many Su-mi-jwah and three-way stairways and Dab-do, but as time passes, the forms are simplified to the form of high pillars. 4th, the purpose of early Da-bo stupa was to provide space for Da-bo-yu-rae of Gyun-bo-tap-pum; hence, it did not have sangryoon(the top part). However, after it was influenced by general pagodas, sangryoon was established. Toward the Tang Dynasty, sangryoon has come to emphasize the forms of boryoon(nine wheels) or dome. However, this form is eventually simplified to only retain bo-joo(the orb).
한편 돈황 막고굴에는 방대한 양의 불화가 보존되어 있으며, 그 중에는 다수의 다보탑도를 찾아 볼 수 있다. 여기에 남겨진 다보탑도는 돈황 막고굴이 조성되기 시작한 北朝시대부터 宋代와 元代에 이르기까지 다보탑의 변화양상을 살필 수 있는 중요한 자료가 되고 있다.
한중일 3국에서, 다보탑이 일반 탑파와는 형태적인 차이가 분명하게 나타나고 있는 이유는?
예를 들어 한국 중국 일본의 다보탑은 명칭은 같지만 형태적으로는 전혀 다른 모습으로 나타나고 있는 것은 그런 이유라고 볼 수 있다. 또한 한중일 3국에서, 다보탑이 일반 탑파와는 형태적인 차이가 분명하게 나타나고 있는 것은, 다보탑에 관한 법화경의 관념적 어휘들을 구사하여 일반적인 불탑과 차별화된 건축언어로 표현하고 있기 때문이다.
한국 중국 일본의 다보탑이 명칭은 같지만 형태적으로는 전혀 다른 모습으로 나타나고 있는 이유는 무엇인가?
『法華經』「見寶塔品」에는 다보탑의 명칭과 형태, 그리고 주변상황을 상세히 묘사하고 있으며, 다보탑을 조성하는 데 있어서 기본적인 원칙을 제시해 주고 있다. 그러나 법화경 상의 다보탑에 관한 서술은 매우 추상적이고 관념적이어서 시대적·지역적 상황에 따라 경전의 해석이 다르게 될 경우에, 다보탑의 건축적 내용은 상이한 모습으로 구현되어 왔다. 예를 들어 한국 중국 일본의 다보탑은 명칭은 같지만 형태적으로는 전혀 다른 모습으로 나타나고 있는 것은 그런 이유라고 볼 수 있다.
참고문헌 (8)
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Keisho Tsikamoto？Lee, Jeong-Soo(塚本啓祥저？이정수역), Source Elements of the Lutus Sutra(法華經の 成立と背景), Unjusa(운주사), 2010
Kim, Bue-Dyel. Cho, Jeong-Sik(김버들？조정식), A comparative study of Da-bo stupa in Korea, China and Japan, (대한건축학회), AIK(대한건축학회), 2010.6
Lee, Hee-Bong(이희봉), Fundamental Examination and Renaming of the Terminology of the Buddhist Pagoda(탑 용어에 대한 근본 고찰 및 제안), KAAH (한국건축역사학회), 2010.8
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