논문(論文) : 김태현(金台鉉)의 『동국문감(東國文鑑)』편찬

변동명 ( Dong Myong Byon ) 진단학회 2007 진단학보 Vol.- No.103

忠宣王과 萬僧會 : a Buddhist Mass with ten thousand monks

변동명 영남대학교 2003 민족문화논총 Vol.27 No.-

Manseunghoe(a Buddhist Mass with ten thousand monks) was held at Yeo￣n'gyeo￣ng'gung, Kaeso￣ng in October of the year when King Chungsuk was acceded. The Buddhist mass was the ceremony promoted by King Chungso￣n to serve maigre feasts for 108 monks and turn the 108 lights on. Manseunghoe was held for about four months and a large number of people were participated in the mass. The very exceptional mass was held at Yeo￣n'gyeo￣n'gung only, participation renowned monks of both Zen and Kyo School. Chungso￣n was the king with strong religious belief in Buddha. The opening of the mass was, of course, an expression of his personal belief. With the participation of renowned monks of each sect, the king strived for harmony of allsects that had disputed each other and ahd intention to obtain a hegemony toward Buddhist society. Above all, with the mass, the king intended to unify national opinions so that he could display the political stability of the period. At that time, King Chungso￣n needed to have justification to continue his political activity again in Yu¨an. He needed to make others sure that Koryo￣ Dynasty was stable politically and had an unified public opinion regardless of his absence. In a summary, Manseunghoe was planned to display the political stability of Koryo￣ Dynasty with the harmony and King Chungso￣n had intention to overcome the criticism, with the mass, that Koryo￣ Dynasty would be broken and politically unstable with his absence. Moreover, it was to purpose to arrange the justification of his continuous political activity in Yu¨an.

高麗時期 順天의 山神ㆍ城隍神

邊東明(Byon Dong-Myong) 역사학회 2002 역사학보 Vol.174 No.-

Three powerful local gentries had been worshiped as the gods of mountain and castle in Suncheon from Korvo : Park Yung-gyu(朴英規)-the god of Haeryong mountain(海龍山神), Kim Chong(金?)-the god of castle in Suncheon(順天城隍神), and Park Nan-bong(朴蘭鳳)-the god of Injae mountain(麟蹄山神). Park Yung-gyu at the port near Haeryong mountain was the figure most prominent for the scale of his maritime activities during late Silla and early Koryo, As a ruling class in Suncheon, he was a powerful person in Later Paekche, who contributed to the unification of the Later Three Kingdoms by Koryo, Kim Chong was also active in maritime trade at the same time in the Yeosu peninsular(麗水半島). He was responsible for guarding Kyeon Hwon and had great influence in Later Paekche. Park Nan-bong, who was the descendant of Park Yung-gyu, was a powerful local gentry in Suncheon throughout the late twelfth century or early thirteenth century. For the first time, Park Yung-gyu was worshiped as the god of Haeryong mountain during the reign of king Hyun-jong, Powerful local gentries in Suncheon were shrunk because king Hyun-jong treated Naju with courtesy. Thus they emphasized that people in Suncheon also contributed to the founding of the Koryo dynasty, by putting up Park Yung-gyu who had contributed to the unification of the Later Three Kingdoms. They intended to demand appropriate honor from the central administration. demanding that Suncheon receive an equal treatment with Naju, Kim Chong was worshiped next to Park in Suncheon. He became the god of castle in Yeosu county with the support of his descendants in 1350. Later, he was worshiped as the god of castle in Suncheon county because Yeosu county was consolidated into Suncheon(l409), hoping to lower discontent of people in Yeosu. Park Nan-bong was worshiped as the god of Injae mountain in the late fourteenth century. The descendants of Park settled as powerful gentry in Suncheon, and tried to take the leadership by putting their ancestor as the new central force.

고려시기의 유교와 불교

변동명 ( Dong Myong Byon ) 한국중세사학회 2005 한국중세사연구 Vol.0 No.18

It has been acknowledged that Confucianism and Buddhism coexisted in Goryeo Dynasty. Buddhism was the sociopolitical ideology through the Three Kingdoms and Unified Silla period, But in Goryeo the ideological character of Buddhism was weakened, as the political status of Confucianism was in its place. Confucianism is the ideology which insists that the political leader should be a Confucian scholar who stands on the stabilized royal authority. But in real political situations, Confucianism played different kinds of political role. In the bone-rank(kolp`um) system in which those of true-bone(chin`gol) wielded predominant power, Confucianism supported the king instead of those of true-bone, and in the period of decentralization of power, in the age of powerful gentry families, it backed the centralized system. But when Goryeo Dynasty centralized its political power, Confucianism criticized royal absolutism and insisted that political leaders should be Confucio-civil officials. Under the military regime it was expected to oppose the tyranny of military men with the slogan of kingly rule. After the restoration of kingly rule and especially under the intervention of Yuan China, Confucianism was against the strengthening of royal authority and insisted that the initiative of politics should be taken by Confucio-civil officials. During Goryeo Dynasty Confucianism operated as political ideology. But its effect on public thought was not mightier than Buddhism. Confucianism tried hard to find its proper position against the superiority of Buddhism. In the earlier period of Goryeo, Confucio-civil officials proposed the coexistence of Confucianism and Buddhism, and Confucianism was taken as the political ideology. Ch`oe Sting-no insisted that Confucianism and Buddhism had their own unique functions and Confucianism was more suitable as political ideology. In the middle of Goryeo Dynasty, Confucio-civil officials grasped political initiative and they made the system for their own sake. Confucianism established a firm position as the political theory. So some Confucian scholars criticized Buddhism and wanted to draw a distinction between Confucianism and Buddhism. Naturally the Buddhist who had been supported by king and royal family coped with this situation. But this kind of discord ended after a while. The military revolt brought the weakening of Confucianism and then Buddhism kept its predominant status. After the collapse of military regime, Confucianism got out of difficulties. Neo-Confucianism was accepted at that time. The new literati class made Confucianism their spiritual mainstay. The spread of Neo-Confucianism gave rise to a growing repudiation of Buddhism. Through the late years of Goryeo and the early years of Choson the argument for the coexistence of Confucianism and Buddhism, which was raised by some Buddhist monks, must have been the result of Buddhist struggle to escape from the dangers they were under.

海龍山城과 順天

변동명 전남사학회 2002 역사학연구 Vol.19 No.-

This paper examined Haeryong mountain fortress wall(Haeryongsansung, 海龍山域) of Suncheon related to Korean history, especially that of Sunchon. The Haeryongsansung is considered as constructed for the period of the three Kingdoms era. To appear at the record was the period from the end of Silla to the beginning of Koryo, and it was also the period of prosperity as being to add grand enlargement of the building by Pak Yung-gyu. Pak Yung-gyu, local gentry(Hojok, 豪族) in Suncheon, who later he had great success in Later Paekche and Koryo. However, the region became lifeless after Pak Yung-gyu losing his position in the center of politics and the center strengthening the control of the providence. After all, it was settled as the marine transportation district(Chochang, 漕倉) in periphery called as Haeryongchang(海龍倉), which lost the autonomy. The region get into depressed term with the setup maintenance of Koryo dynasty, Moreover, the marine transportation was ended due to the rage of Japanese invaders from the end of Koryo to the beginning of Chosun. Finally it lost the meaning of existence after the facility as the muzzle accumulated with soil and sand. Without taking care, it became ruins and hard to figure out the trails these days.

고려후기의 무등산신앙과 광주

변동명(Dong Myong Byon) 서강대학교 동아연구소 2000 東亞 硏究 Vol.- No.38

N/A

연구논문 : 성황신(城隍神) 소정방(蘇定方)과 대흥(大興)

변동명 ( Dong Myong Byon ) 호남사학회(구-전남사학회) 2007 역사학연구 Vol.30 No.-

高麗時期의 羅州 錦誠山信仰

변동명 전남사학회 2001 역사학연구 Vol.16 No.-

Mt. Keumsung was authorized as the object for the worship of mountains by the Seongjong administration in the Koryeo Dynasty. The worship was carried through close bond between King Taejo Wang Kun and the Local Powerful Gentry in Naju. The Mt. Keumsung was the greatest object for worship next to Mt. Songak during the Koryeo Dynasty. Besides Mt. Songak, Mt. Keumsung was the only mountain that possesses five buildings for a mountain god. Hyunjong held Pal Gwan Hoe in Naju as compensation for the safe stay in Naju during the second invasion of Khitan. Pal Gwan Hoe was the synthetic festival for traditional worships including the worship of mountains and was held only in Capital city like Kaegyung and Seokyung. Thus, the festival held in Naju brought results of improving the status and scale of Mt. Keumsung worship. During the late period of the Koryeo Dynasty, Mt. Keumsung received preferential treatment from the administration, as an example, the administration graced the god with a title of nobility. It was resulted from the efforts of people in Naju not to be taken away the leadership by Gwangju which grew fast at the time.

姜沆의 筆寫本 『看羊錄』 考察

邊東明(Byun Dong-myung) 한림대학교 아시아문화연구소 1996 아시아문화 Vol.- No.12