조선 전기 왕실 발원 불교전적에 관한 연구

곽동화,강순애 한국서지학회 2018 서지학연구 Vol.74 No.-

The purpose of this study is to shed light on the role of the early Joseon period’s Buddhist texts sponsored by the royal family, henceforth referred to as wangsilbon, in passing on Buddhist thinking and knowledge in Joseon society and the Buddhist world. In order to do this, I studied the state of the wangsilbon from the time of the early Joseon period and analyzed the copying and publishing process as well as their bibliographical characteristics. The results of the study are summarized as follows. There are currently 56 wangsilbon volumes from the early Joseon period. By period of reign, Seongjong’s reign holds the greatest number with 19 volumes. It is followed by 17 volumes in the reign of Sejo, 11 for Sejong, 4 for Yeonsangun, 3 for Taejong, 1 for Yejong and 1 with Munjong. By theme they are classified into 29 Buddhist scriptures, 11 volumes related to Zen and Cheontae Buddhism, 6 volumes on ceremonies and rituals, 6 commentaries and 5 volumes of Korean Buddhist works. Of these, 3 are Hangul compilations and 11 are Korean translations. Analysis results of the wangsilbon by period can be summarized as follows. First, in the reign of King Taejong, there are the two publications Neungeomgyeong and Myobeopyeonhwagyeong by Taesang King Taejo and Gamjieunnimyobeopyeonhwagyeong sourced by Grand Prince Ikan to pray for the long life and peace and the repose of the souls of Taejo, Jeongjong, Taejong and Queen Shinui. Second, in the Sejong and Myeongjong eras, the Sejong Myeongchanbon Seokbosangjeol, Wolincheongang, Sariyeongeungi, and Myobeopyeonghwagyeong were all published in the First Cast Gapinja type. Wangsilbon were copied and published to pray for the longevity and departed soul of royal family members, lead by Grand Prince Hyoryung, Grand Prince Anpyeong, Grand Prince Yeongeung and royal noble consort Kim. Third, many publications took place in the time of Sejo to pray for the departed soul of Crown Prince Uigyeong. Among them, Wolinseokbo uses each verse of Wolincheongangjigok as its text and uses the Seokbosangjeol as footnotes after expanding and editing the latter. It is a precious resource to observe the early transition process of the Hunminjeonggeum. Sejo commanded the Korean translation and editing of the Eonhae edition of Neungeomgyeong to Shinmi, Hakyeol and Hakjo, which was then published in the Eulhae typeface. There is an Eulhae type print of Wongakgyeong in Chinese characters and a Hangul version in Eullyu type print. Two versions of Myobeopyeonhwagyeong were conveyed in the royal court, one sourced by Crown Prince Uigyeong’s queen of the Han clan and one by Grand Prince Gwangpyeong’s princess consort of the Shin clan. Fourth, the wangsilbon in the time of Yejong, Seongjong and Yeonsangun were all published by the royal family’s Queen Dowager and Princess. In Sungjong’s time, Jeonghui and Queen Dowager Insu published the wangsilbon to pray for the departed souls of the late king and queen and for the happiness and peace of Seongjong and his queen. Queen Jeonghui had the Eonhae type editions of Geumganggyeongsamgahae and Yeongadaesajeungdoganammyeongjeonseonsagyesong edited by Hakjo and published by the Royal Treasury; the two works had been translated into Korean but not edited during the time of Sejo. Queen Dowager Insu published Buljeongsimdaranigyeong and Ohdaejineon, which were translated to Korean by Hakjo. In the time of Yeonsangun, Queen Dowager Insu and King Seongjong’s wife Queen Jeonghyeon took out Buddhist texts from Wongak Temple to pray for the repose of Seongjong’s soul. At this time they used the privy purse to create and use wooden type prints and Hangul prints that were lacking; these wooden print types are called ingyeong-ja. 본 연구는 조선 전기 왕실 발원의 불교전적이 조선 사회와 불교계에 불교사상과 지식을 전달하는 데 어떠한 역할을 수행하였는지를 규명하기 위해, 현황을 조사하고 사성 및 간행의 경위와 서지적 특징을 분석하였다. 현재 총 56종이 전해지는데, 성종대 19종, 세조대 17종, 세종대 11종, 연산군대 4종, 태종대 3종, 문종대와 예종대는 각 1종이다. 주제별로는 경전류가 29종으로 가장 많고, 선종 및 천태종 관계류 10종, 의식의례집 6종, 장소류 6종, 한국찬술류 5종이다. 이 중 한글 편찬본은 3종, 국역본은 11종이다. 시기별 왕실 발원본을 분석하여 종합하면 다음과 같다. 첫째, 태종대에는 태상왕 태조가 간행한 『능엄경』, 『묘법연화경』 2종과 익안대군이 태조와 정종, 태종의 수복, 신의왕후의 명복을 빌기 위해 발원한 『감지은니묘법연화경』이 전해진다. 둘째, 세종, 명종대에는 세종 명찬본은 『석보상절』, 『월인천강지곡』, 『사리영응기』, 『묘법연화경』이 모두 초주갑인자로 간행되었다. 왕실에서는 효령대군, 안평대군을 비롯하여 영응대군과 후궁 신빈 김씨에 의해 왕실 구성원의 장수 및 명복을 빌기 위한 사성 및 간행이 이루어졌다. 셋째, 세조대에는 의경세자의 명복을 빌기 위한 간행이 많이 이루어졌다. 그 중 『월인석보』는 『월인천강지곡』의 각 절을 본문으로 하고 『석보상절』을 증보․수정한 후 이를 주석으로 하여 간행한 것으로, 훈민정음 초기 변천 과정을 살필 수 있는 귀중한 자료이다. 『능엄경』 언해본은 세조가 신미, 학열, 학조 등에게 국역과 교정을 명하여 을해자로 간행하였다. 『원각경』은 을해자로 간행한 한문본과 을유자로 간행한 언토본이 있다. 왕실에서는 의경세자 비 한씨와 광평대군 부인 신씨가 발원한 『묘법연화경』이 각 1종씩 전해진다. 넷째, 예종, 성종, 연산군대 왕실 발원본은 모두 왕실의 대비와 공주에 의한 간행되었다. 성종대에는 정희대왕대비와 인수대비가 선왕과 왕비의 명복을 빌고 성종과 성종비의 수복을 빌기 위해 간행하였다. 정희대왕대비는 세조 때 국역하고 교정하지 못한 『금강경삼가해』와 『영가대사증도가남명천선사계송』 언해본을 학조에게 교정하게 하여 내수사에서 간행하였다. 인수대비는 학조가 국역한 『불정심다라니경』과 『오대진언』을 간행하였다. 연산군대에는 인수대비와 정현왕후가 성종의 명복을 빌기 위해 원각사에서 불교전적을 인출하였다.

자궁적출술을 경험한 여성의 통증과 냉증완화를 위한 쑥뜸요법 효과의 예비연구

신경림,곽순애,신수진 성인간호학회 2001 성인간호학회지 Vol.13 No.1

The Purpose of this pilot study was to identify the effects of hand moxibustion therapy to decrease pain and relieve coldness of the body in women who had a hysterectomy. The conceptual framework of this study was derived from Ying-Yang, Khi and other corresponding theories. The data were collected from February to May 1997 A Graphic Rating scale was used to measure the degree of pain and Digital Infrared Thermographic Imaging(D.I.T.I) was used to examine the degree of coldness. The subjects were women who resided in Seoul and had a hysterectomy within five years. An experimental group was composed of five women who received moxibustion and a control group was composed of five who did not. The research procedure began with having both the experimental group and control group describe their general characteristics and the degree of pain they perceived. Then, Digital Infrared Thermographic Imaging(D.I.T.I) was conducted. Moxibustion was only given to the experimental group on both hands twice every day for a total of five weeks. Their perception of pain and D.I.T.I were examined weekly. The control group received no therapy. After finishing therapy. the perception of pain and D.I.T.I for both groups were also measured. According to this study, moxibustion therapy resulted in a change of body temperature on the right shoulder joint(p=0.00074), abdomen(p=0.0047), waist(p=0.0068) and hands(p=0.0317) respectively. Also, the study results showed significant decrease (p=0.0001) in pain over time and significant improvement over body coldness.

수면장애의 약국대응 : 수면위생 개선이 우선, 약물은 보조적으로 사용

김재완,김성철,박두병,곽순애,하성상 藥業新聞社 1992 醫藥情報 Vol.1992 No.7

耳疾患의 약물투여는 국소적으로, 鼻疾患은 우선 鼻中膈을 바로 잡아야

金在完,洪基正,金勳,郭淳愛,李萬載 藥業新聞社 1991 (月刊) 醫藥情報 Vol.1991 No.8

자궁적출술을 경험한 중년여성의 동통과 냉증완화를 위한 수지침요법 효과 연구

신경림(Kyung Rim Shim),곽순애(Soon Ae Kwak) 대한여성건강학회 2001 여성건강 Vol.2 No.1

보완 대체요법을 적용한 투석환자의 간호중재 프로그램

김문실 ( Mun Sil Kim ),이금재 ( Geum Jae Lee ),김경원 ( Kyung Won Kim ),곽순애 ( Soon Ae Kwak ),하혜정 ( Hye Jung Ha ),이재온 ( Jae On Lee ) 이화여자대학교 간호과학연구소 2003 Health & Nursing Vol.15 No.2

楞嚴經 版本에 관한 書誌的 硏究

郭 東 和,강순애 한국서지학회 2008 서지학연구 Vol.39 No.-

This study aims to investigate the formation, introduction into Korea, publication and distribution of Śūrangama-sūtra, and explain their bibliographical characteristics by analyzing publishers, the style of writing, illustrations and imprints of those printed Śūrangama-sūtrar. There exist a total of 10 printed books of Śūrangama-sūtra produced in the Goryeo, and 66 printed in the Joseon Period. It is assumed that Śūrangama-sūtra was introduced into the Silla Dynasty by the Buddhist priests who studied in the Dang Dynasty. Gyehwan's commentary introduced in the late Goryeo Dynasty, was repeatedly published and circulated throughout the Joseon Period. In Goryeo, woodblocks engraved at Haein-sa in the 22nd year of King Gojong's reign(1232) and 4 kinds of their prints still remain. The edition published in the 19th year of King Gongmin's reign(1390) was based on the edition of the 1st year of King Choongsun's reign(1309). In the Joseon Period, the edition transcribed by Shin Chong was published in the 1st year of Taejong's reign(1401), and reprinted during the reigns of Injo and Sookjong. Hwaam-sa edition transcribed by Seong Dal-Saeng was published in the 15th year of Saejong's reign (1433), and then in the 25th year. During King Sejo's reign, Kyoseogwan printed books, using Eulhae-ja, and Gangyeongdogam printed books from woodblocks. Publication dates of the editions published in the 19th year and 24th year, respectively, of Seongjong's reign cannot be confirmed, because some volumes are missing. Śūrangama-sūtra was published by Kyoseogwan, Gangyeongdogam, and thirteen temples. The edition published in the reign of King Taejong exhibits Shin Chong's elegant calligraphic style, the edition published during Sejong' reign shows the soft writing style by Seong Dal-Saeng, and the Eulhae-ja edition shows Kang Hee-An's flat and broad calligraphic style. The Gangyeongdogam edition exhibit big letters in a thick calligraphic style, and Hangeul letters in a thin straight print style. The edition published in Seongjong's reign was written in Park Kyeong's thin calligraphic style. The styles of illustrations in Śūrangama-sūtra can be grouped into the Hwaam-sa edition and the Boheon-sa edition. An analysis of imprints of those Śūrangama-sūtra documents that one or two Buddhist priests took charge of printing overall as ‘Daehwajoo’, and one or two, or about 10 in some cases, usually were in charge of carving as ‘Gaksoo’. Yeonpan, Byeoljwa, Gongyangjoo and so forth became more and more specifically listed in Sijoojil in later years, and about ten to several dozen people were involved in Sijoojil. 본 연구는 「楞嚴經」의 성립과정과 국내 전래경위 및 간행ㆍ유통 배경을 알아보고, 판본별 특징을 분석하여 계통을 밝히고, 刊行者, 字體, 變相圖, 經板刊行秩을 분석하여 서지적 성격을 밝혔다. 「능엄경」 판본은 고려시대 10종, 조선시대 66종이 남아있다. 능엄경은 신라시대에 당나라 유학승들에 의해 전래된 것으로 추정되며, 고려 후기에 유입된 戒環解는 조선시대까지 꾸준히 간행ㆍ유통되었다. 각 판본의 특징은, 고려 고종 22년(1232)에 해인사에서 판각한 목판과 이의 후쇄본 4종이 남아있고, 충선왕 1년(1309)본은 공민왕 19년(1390)본의 底本이 되었다. 조선 태종 1년(1401)에는 信聰의 필사본이 간행되었고, 이는 인조조와 숙종조에 번각되었다. 세종 15년(1433)과 25년(1443)에는 成達生 필사본이 간행되었고, 세조조에는 校書館에서 乙亥字를 사용하여 인출하였으며 刊經都監에서 木板本을 간행하였다. 성종 19년(1488)과 24년(1493) 간행본은, 완질이 남아있지 않아 간행년도 추정에 불분명한 부분이 있다. 이 밖에 명종 2년(1547)과 14년(1559) 간행본, 광해군 1년(1609) 원적사본과 송광사본이 전해지며, 현종 13년(1672) 운흥사본은 조선 후기 판본 중 판각이 양호하다. 「능엄경」의 刊行은 校書館, 刊經都監 및 조계종 계열 사찰 7곳과 종파를 알 수 없는 사찰 6곳에서 이루어졌다. 태종 1년본의 字體는 信聰의 유려한 필서체이고, 세종조 판본은 成達生의 송설체 계통의 부드러운 자체이며, 세조 7년본은 姜希顔의 평평하고 가로의 폭이 넓은 자체이다. 간경도감본의 큰자는 송설체 계통의 굵은 필서체이며, 한글은 가는 직선의 인서체자이다. 성종조의 판본은 朴耕의 가늘고 반듯한 필서체이다. 變相圖의 도상은 韋馱天과 釋迦說法圖로, 화암사본 계열과 보현사본의 두 계열로 나타난다. 經板刊行秩은 대화주는 대부분 스님 1~2명이 맡고 있고, 각수는 보통 1~2명이 담당하였고, 많은 경우 10여명이 참여하였다. 연판과 별좌, 공양주 등은 후대로 갈수록 구체적으로 기입되어 있었으며, 시주질은 적게는 10여명, 보통 30~60여명이 관여하고 있다.