삼국 및 통일신라시대의 정세와 경호조직 변천사

장철원,김상진 한국보안관리학회(구 한국경호경비학회) 2006 시큐리티연구 Vol.- No.12

나말려초 남한강 주변의 선종사원과 선사들의 활동

김혜완(Kim Hye-Wan) 한국고대사학회 2008 韓國古代史硏究 Vol.0 No.49

남한강 유역은 지금까지도 영남과 중부지역을 연결하는 교통의 핵심축이다. 나말려초 남한강유역에의 역사적 쟁점은 이곳이 인적 물적 집결지로 경제적 여건이 풍부하였다는 점과 이곳은 신라의 변방지역으로서 822년 김헌창의란 이후 반신라적 세력들의 활동이 강하였고 그 결과 후삼국세력의 각축장이 되었다는 사실과 함께 그에 따른 선종사원의 변화이다. 나말려초 남한강 유역의 거점지역에는 어김없이 선종사원이 존재하고 있다. 이들은 대부분 기존의 사원에 선종승려들이 주석하면서 선종사원으로 변한 것으로 890년 이전까지는 신라왕실의 후원을 받은 선사들의 활동하였고 924년 이후 왕건에 의해 초치되어온 선사들에 의해 활성화된 사원으로 나눌수 있다. 전자는 여주 고달원의 현욱과 심희, 계립령을 넘어선 월광사의 대통, 영월 흥녕선원 절중, 원주 안락사의 도헌으로 이들은 도헌을 제외하고는 선사들이 먼저 주석한 다음 신라왕실에서 후원이 이루어졌다. 반면 후자 즉 원주 흥법선원의 충담, 충주 정토사의 현휘, 광주 천왕사의 찬유(고달원), 지평 보리사의 여엄등은 찬유를 제외하고는 왕건에 의해 중국 유학 후 왕사(忠湛) 국사(玄暉)로 승직을 받고 남한강 유역의 요지에 있는 기존의 사원에 파견되듯 주석하게 된 것으로 왕건의 정치적 적극적인 의도가 있었다. 이렇게 후원자가 바뀌는 것은 남한강 유역의 정치세력이 바뀌는 것과 관계가 있는 것으로 그만큼 선종사원도 주석하는 선사들의 후원세력에 따라 운명이 바뀌는 모습이라 할 것이다. 이는 후원자들의 정치적 의도, 즉 세력권 확보와 선사를 통한 그 지역의 간접적 지배라는 정치적 목적이 작용했기 때문이라 할 것이다. 충주유씨는 영남지방에서 계립령을 내려와 남한강을 연결하는 충주의 요충지를 선점하고 새 왕조의 토목사업과 사원조성에 필요한 철광석의 생산지라는 이점을 가지고 일찍이 왕건에 귀부하여 왕실의 외가로서 득세를 할 수 있었다. 남한강 유역의 선종사원이 신라왕실의 지원을 받은 사원과 고려 왕건에 의해 초치되어 경영된 사원으로 즉 890년 이전과 924년 이후로 활동이 극명하게 구분된다는 것 자체가 이들 지역 사원이 정치적 성향을 띄울 수밖에 없었고 이것이 나말려초 남한강 유역의 사원이 갖는 역사적 성격을 상징적으로 나타내어 준다고 할 수 있다. The reaches of the Namhan River is still a core axis of transportation that relates the Yeongnam area and the Mid-Korean area. Historical issues concerning the reaches of the Namhan River in Late Silla and Early Goryeo include the fact that this area abounded with economic resources as a trading center for human and material resources, that this area, as a remote region of Silla, had strengthened activities by anti-Sill powers after Kim Heon-chang's rebel in 822, and as a result, it became the center of post-Three-Nations powers' competitions, and that Zen Buddhist temples underwent changes accordingly. There were Zen Buddhist temples in stronghold regions around the reaches of the Namhan River in Late Silla and Early Goryeo without fail. Most of them had been general temples, but were changed into Zen Buddhist temples while Zen masters inhabited there. These temples can be divided into two categories: ones in which Zen masters supported by Silla's Royal family served before 890, and others that were activated by those Zen masters invited by Wang Geon since 924. The Chungju Yu Family, having supported Hyeon Hwi of Jeongto Temple at Chungju, played a leading role in connecting to Wang Geon the Zen masters who had led activities some Zen Buddhist Temples around the reaches of the Namhan River. The Chungju Yu Family was able to get powers as a maternal relative of the Royal Family due to early subordination to Wang Geon when it moved downward to Gyerip-ryeong in the Yeongnam are to preoccupy the important position linked to the Namhan River, which was a place for iron ore production necessary for civil engineering projects and temple constructions by the new dynasty. In fact, though it could be conjectured that those Zen Buddhist temples seemed rich since the reaches of the Namhan River were superior to other areas in economic conditions, I have not been able to explicate the concrete states of affairs. However, the fact that the reaches of the Namhan River were places for post-Three Nations powers in Late Silla and Early Goryeo due to such geographical conditions, and that those temples supported by Silla's Royal Family and those managed by masters invited by Goryeo's Wang Geon showed a clear distinction in activities before 890 and after 924, suggests that the temples around the reaches of the Namhan River in Late Silla and Early Goryeo had political propensities, and symbolically represents the historical characteristics of the temples.

나말려초 구산선문 가람구성의 의미

한지만(Han, Ji-Man) 대한건축학회 2016 대한건축학회논문집 Vol.32 No.6

The purpose of this study is to clarify the meaning on architectural history of nine Zen school’s building composition, which established from late Silla to early Goryeo era of 9th century in Korea, through a comparative study with early Chinese Zen Buddhist temple. The building composition in central area of early Chinese Zen Buddhist temples established in early 9th century, was basically not much different from that of the existing temples. Such building composition form of early Chinese Zen Buddhist temples was introduced to the Silla by Zen priest, and influenced on nine Zen school’s building composition which established by them. Therefore the sites of nine Zen school temples remaining in Korea, can be said to have an important meaning in the history of East Asian Buddhism architecture, Since the influence of early Chinese Zen temple is inherent in it.

나말려초 굴산문 범일과 삼척지역

정동락 한국이사부학회 2015 이사부와 동해 Vol.10 No.-

이 글은 나말려초 崛山門을 개창한 梵日선사와 삼척지역과의 관련성과 그 의미 를 살펴본 사례 연구이다. 굴산문과 범일, 그리고 삼척은 밀접한 관련을 맺고 있 었다. 삼척은 범일이 三和寺를 포섭하면서, 범일 당시부터 그 세력권에 속하였다. 그 후 굴산문이 세력을 확대하는 거점지로 기능하였고, 굴산문은 영동과 동해안 일대에서 번성할 수 있었다. 이러한 역사성을 토대로 범일은 삼척지역의 불교문화 를 꽃 피운 神僧으로써 존숭받았다. 강릉지역에서 범일이 神的인 존재로 ‘大關嶺 國師城隍神’으로 모셔졌던 것에서도 이를 짐작할 수 있다. 이에 삼척지역의 삼화 사, 天恩寺, 靈隱寺, 新興寺 등에서 ‘범일국사 창건설화’가 창출될 수 있었다. 하지 만, 삼화사를 제외한 사찰은 범일 혹은 굴산문과 직접적으로 관련된 것 같지는 않 아 보인다. ‘범일 창건설화’는 범일과 굴산문을 염두에 두면고 조선시대 이후에 정 착한 것으로 보인다. 이는 영동지역을 중심으로 범일과 굴산문의 영향력과 위상이 높았음을 상징적으로 보여주는 현상으로 여겨진다. This writing is a case study to investigate the relevancy between Beomilseonsa who founded Gulsanmun at the end of Silla and the beginning of Goryeo and Samcheock area and the meaning. Gulsanmun and Beomil, and Samcheock had close relationships. As Beomil embraced Samhwasa, Samcheock belonged to the sphere of influence from the time of Beomil. Since then, Gulsanmun acted as a base to expand power and it could flourish in the area of Yeongdong and east coast area. Based on such historical background, Beomil was respected as a hold monk who blew Buddhist culture in Samcheok area. It can be guessed from the fact that Beomil was enshrined as 'Daegwanryeongguksa-seonghwangsin' as a god-like existence in Gangneung area. Thus, Samhwasa, Cheoneunsa, Yeongeunsa, and Sinheungsa in Samcheock area could create 'Beomilguksa Foundation Tale'. However, it does not seem that temples except Samhwasa have direct relationships with Beomil or Gulsanmun. It seems that 'Beomil Foundation Tale' was settled since Joseon dynasty bearing Beomil and Gulsanmun in mind. This seems to be a symbolical phenomenon showing that influence and status of Beomil and Gulsanmun were strong and high with Yeongdong area as a center

나말려초(羅末麗初) 선승(禪僧)의 이상과 현실 - 굴산문(?山門) 출신의 행적(行寂)과 개청(開淸) 선사를 중심으로 -

조범환 ( Cho Bum Hwan ) 한국사상사학회 2017 韓國思想史學 Vol.0 No.57

본 연구는 나말려초 굴산문 출신의 두 선승인 행적과 개청을 중심으로 당시 선승들의 이상과 현실에 대하여 살펴본 것이다. 두 명의 선승은 범일 아래에서 공부하였으나 이상을 실현하기 위해 가는 길은 각각 달랐다. 행적은 도당 유학을 하였고, 스승이 열반에 들자 건자난야에 머물면서 신라 왕실에 계속해서 눈길을 보냈다. 궁예와 손을 잡기도 하였으나 멀어졌고, 결국에는 그가 원하던 대로 신라 왕실로 가서 국사로 활동했다. 반면 개청은 도당 유학을 하지 않고 오로지 범일 곁에 머물다가 스승이 열반에 들자 민규 알찬이 제공한 보현산사에 들어가 그곳에서 종신토록 지냈다. 보현산사에서 지내는 동안 단월이 왕순식으로 바뀌었는데, 서로 밀접한 관계를 유지했다. 신라 경순왕이 그를 국사의 예로 대접했으나 크게 관심을 두지 않았다. 또한 왕순식이 고려 태조 왕건과 밀접하게 가까워졌음에도 불구하고 왕건과 거리를 두었는데, 이는 개청이 중앙의 권력과는 거리를 두겠다고 하는 의지를 분명하게 드러낸 것이라 할 수 있다. 한 명의 스승 아래 공부한 두 명의 제자가 확연하게 서로 다른 길을 걷게 된 것은 그들이 추구하던 이상이 달랐기 때문이 아니라 현실에서 실현하고자 하는 방법이 서로 달랐음을 말해준다. 같은 시대를 살아가면서도 각각 다른 방식을 통해 이상을 실현한 것으로 볼 수 있으며, 그것은 그 시대적인 상황에 대한 인식과 불가분의 관계에 있다고 해야 할 것이다. 행적이 자신의 이상을 현실에서 실현하고자 하였던 방법과, 개청이 가졌던 이상을 현실에서 실현하고자 했던 방법이 서로 달랐을 뿐 누가 옳고 누가 틀렸다고 할 수는 없다. 이는 두 사람이 그들의 이상을 실현하기 위해 선택한 최선의 방법이라 생각되기 때문이다. 두 선승들 이외에도 당시 많은 선승들이 행적 혹은 개청의 방식을 택하였는데 이는 그 시대적인 상황에서 결코 벗어날 수 없었음을 말해준다. Many Son-Master of Late Silla and early Koryo period tried to redeem common people and to promulgate Buddhist teaching. However, those periods were age of chaos, and it was hard for them to accomplish their ideal. Therefore, many of Son-Masters were having close relationship with Gentry Powers. By doing so, they tried to announce and educate their Buddhist discipline to the public. HaengJeok and GaeChung from Gulsan Meditation School were one of these categories. HaengJeok tried to announce Buddhist teaching by associate with central powers. GaeChung did not leave Gangreung, had relationship with Gentry Powers, and stayed in Gijangsunwon until he died. His life was similar to Buddhist Huiyuan of Mount Lushan. Two Son-Master were taught under a same teacher Beomil, but they pursued different paths. Though the way they tried to realize the ideal was different even if they lived during the same time period, strived for the same ideal. It seems that they had different awareness for their time period. However, we are not able to tell right from wrong because their own religious conviction is regarded as the best way to accomplish their own ideal. Lots of Son-Masters chose the same way HaengJeok and GaeChung did, and it shows that Son-Masters could not oppose the period.

학술대회(學術大會) 발표논문(發表論文) : 10세기 동북아시아 국제질서의 변동과 문화교류 ; 전환기의 불교조각: 나말려초 불상의 새로운 경향

최성은 ( Song Eun Choe ) 이화사학연구소 2006 梨花史學硏究 Vol.0 No.33

羅末麗初 崛山門의 禪思想

金興三(Kim, Heung-sam) 백산학회 2003 白山學報 Vol.- No.66

Ma-tsu mentioned that “Doh” cannot be perceived just through discipline, manipulation or discretion, but it can be achieved by the ordinary mind, that is “Everyday Mind is the Way.” He also emphasized that it could be perceived through our subjective self-awareness: Buddha-Dharma is a thing beyond our description based on our knowledge, so we should realize the completeness of Buddha-nature within our mind and the original nature of the mind, regarding the question of “What is the real significance Bodhidharma's coming from the West?” As evidenced by concepts such as “Everyday Mind is the Way.” and “What is the real significance Bodhidharma's coming from?”, Ma-tsu thought that self-mind is Buddha, so it's very important to realize one's awareness by self-mind rather than by someone else's teaching, putting an emphasis on the orientation of Sön to self-mind. Also, he emphasized that all various existing things came from “the One Mind” and one should open his or her eyes to oneself by realizing the One Mind Dharma of the highest vehicle that was introduced by Dharma. After the teaching of everyday identity by Ma-tsu had been passed to the disciples such as Jean, it was cordially accepted and practiced by the Mt. Gul Sect. The above can be identified by the following: 1) Sön dialogues between Bumil and Jean, 2) a dialogue between Buddhist Priest Bumil and someone else, 3) a verse written by Bumil before his imminent death, 4) a verse written by Haeingjeok before his imminent death, and 5) Sön activities by the disciples of Buddhist Priest Haeingjeok.

나말려초 선사(禪師)들의 계보 인식

김영미 한국역사연구회 2005 역사와 현실 Vol.- No.56

나말려초 선사비문에 나타난 가섭(迦葉)비유

김혜완 ( Hye Wan Kim ) 한국사상사학회 2007 韓國思想史學 Vol.0 No.29

나말려초 굴산문 개청과 정치세력

김흥삼 ( Kim Heung Sam ) 한국중세사학회 2003 한국중세사연구 Vol.- No.15

Gaechung, who was a regional influential person moving into Kanggun from Gongju since his father generation, was born in 835 and entered into the priesthood at Hwaomsa and became a Bumil`s disciple. After Bumil`s entering Nirvana, he became the Patriarch of So¨n in the Mt. Gul Sect and took care of the Gulsansa, suffering intrusions from thieves several times. At this time, with the voluntary contribution of an Alchan Minkyu from the ranks of Yuktupum, who moved into Kangnung from Kyongju, he moved from the Gulsansa into Bohyunsa. He was sponsored by Wangsunsik who was dispatched as a regional officer of Silla and became the strongest man in Myongju with the position of Jimyongjugunjusa. He also began to have a connection with a lot of Powerful Local Gentry, such as Wangye and Gwankyung who were native-born local powers. As mentioned above, in the era between late Silla and early Koryo, there were a lot of political powers in Myongju, such as large-sized Powerful Local Gentry and small and medium-sized Powerful Local Gentry. So the power in the town was not held by large-sized Powerful Local Gentry alone, but by the coalition among a lot of small and medium-sized Powerful Local Gentry as well. Therefore, the ruling system in Myeongju was formed by a lot of Powerful Local Gentry`s association one another. Once again, only a Powerful Local Gentry could not manipulate autocratic nile in Myeongju and the region was ruled by co-dependent relations. In conclusion, it cannot be said that the Kim chuwon parties, one of the Powerful Local Gentry, were only the leading powers in Myeongju region in the era between late Silla and early Koryo. In addition, it might be said that there was a close friendship with Wangsunsik before Kungye occupied Myeongju and also due to its geographical position there was a close relationship with Gaechung. Also Gaechung could maintain a close relationship with the king``s family of Silla, because he accepted the invitation from King Kyongae and Wangsunsik pursued the intimate Silla policy However, Gaechung had a relationship with Wang Kon since Wangsunsik gave a hearty submission to Wang Kon after the fall of Kungye`s regime. But Wang Kon showed no interest in him due to wars against the Later Paekche, so there remained all estrangement with each other. In summary, in the process of the power change among political parties, Gaechung made an effort to embrace all the relatively influential political parties lather than to choose the selective fellowship. In addition to having γelations with a lot of influential parties, he unlike his teacher Bumil, had a political point of view using the relations with the king`s family instead of excluding them. In other words, Gaechung expanded the Mt. Gul Sect fly educating his pupils, connecting a variety political powers.