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홍성익 한국이사부학회 2017 이사부와 동해 Vol.13 No.-
이 글은 삼척과 울릉지역에 불교가 어느 시기에 전파되었고 정착되었는지를 살펴보고자 하는 글이다. 삼척지역은 4~5세기에 신라의 문화가 전파되고 505년에 이사부가 실직군주로 부임하면서 신라에 복속되지만 이 시기의 문헌기록이나 불교유적 또는 유물은 확인되지 않았다. 현재까지 삼척지역에서 가장 시기가 이른 자료는 굴산문의 개산조인 범일국사가 삼화사를 창건한 것으로 추정되고 있으나 이와 관련된 유구나 유물은 확인된 것이 없다. 이후의 유적으로 흥전리절터와 삼화사, 영은사, 지상사가 있다. 유물로는 국립춘천박물관에 소장된 7세기 중엽 작품인 금동보살입상과 8세기에 작품인 금동여래입상, 삼화사의 철불과 3층석탑, 지상 사의 철불 등이 있다. 특히 흥전리사지의 3층석탑과 석등재 그리고 「國統」이 새겨진 비문 그리고 최근에 공개된 「梵雄官衙之印」은 삼척지역의 불교세력을 새롭게 밝힐 수 있는 큰 성과라 할 수 있다. 이로보면 삼척지역의 불교는 적어도 7세기 중엽 이전에는 불교가 전래되었으며 8세기에는 정착되고 9세기에는 신라불교가 정착단계를 지나 확산되는 양상이 나타나고 있다. 울릉지역의 불교 전래는 이사부가 울릉도를 복속하는 512년 이전에 불교가 전래 또는 일부의 계층에서는 인식하고 있었음을 추정할 수 있다. 이는 사자라는 동물이 현재와 같이 당시에도 존재하지 않는 동물임에도 울릉주민이 두려워하는 대상이었다는 것은 불교의 호법신장 역할을 하는 사자를 인지하고 있었다고 보았다. 이후 울릉지역에서 확인되는 유물로 800년대를 전후한 시기에 내륙에서 제작되어 울릉지역에서 수습된 소형금동불과 불상 대좌 편 등이 있어서 적어도 이 시기에 불교가 정착하였으며, 의종 11년인 1157년에는 절터와 범종 석탑 등이 있다는 것은 불교가 완전히 정착하였음을 보여 주고 있다. 이로 보면 삼척과 울릉지역은 적어도 6세기에는 불교가 전파되어 8세기에는 정착과 확산단계에 있었음을 알 수 있다. This study discussed when Buddhism was transmitted to and settled in Samcheok and Ulleung. Shilla's culture was transmitted to Samcheok in the 4th~5th Century and Samcheok became a part of Shilla when Isabu was appointed as Siljikgunju in 505, but no literature or Buddhist relics or artifacts have been found. The earliest record about Samcheok assumes that National Priest Beomil, the origin of Gulsanmun, founded Samhwasa Temple, but no remains or relics have been found. Later relics include Heungjeol-ri Temple Site, Samhwasa Temple, Yeungeunsa Temple, and Jisangsa Temple. Artifacts include Brass Status of Bodhisattva from the mid-7th Century and Brass Statue of Tatha-gata, Iron Buddha, and 3-story Stone Pagoda from the 8th Century. They tell us that Buddhism was transmitted to Samcheok at least in the mid-7th Century and Shilla's Buddhism began to settle in the 8th Century and spread in the 9th Century. Therefore, it can be assumed that Buddhism was transmitted or known to some classes in Ulleung before 512 when Isabu was assigned to Ulleungdo. The fact that the people of Ulleung were afraid of lions when they did not exist there shows that they were aware of the lions that serve as the guardian souls in Buddhism. Later relics found in Ulleung include a small brass Buddha that was produced in the inland around the 800s and delivered to Ulleung, so it means that Buddhism settled at that time. Also, the fact that there were temple sites, Buddhist bells, and stone pagodas in the 11th year of King Euijong (1157) means that Buddhism had settled by then. Based on the findings of this study, Buddhism was transmitted to Samcheok and Ulleung at least in the 6th Century and settled and spread from the 8th Century.
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洪性益 전북사학회 2013 전북사학 Vol.0 No.43
Since the period of the Three States when Buddhism was introduced to Korea, thousands of Sarira Stupas where Buddha’s Saris were placed built throughout the country. Sarira Stupas built as such were called in various names through classification of materials or kind of enshrined items. As for style of construction, plane shape of quadrilateral or octagonal style became characteristics of Korean stone Stupa and occupied a unique position in Korean stone arts. However, Namjonseon was introduced at the end of Silla dynasty, and octagonal-shaped Budos of the originator and the 2nd forebear of so-called Gusanseonmum which developed from it were built throughout the country with the established temple as well as temples divided from them as center. While going through a period of Goryeo, such typical Budos developed to various styles including Palgakwonguhyeong, Jonghyeong and etc. Beginning with Budo of saint Wonrang in Silla dynasty, preceding pattern of octagonal circle shape appeared in Budos of Hongbeop-Guksa at Jeontosa, Bojo-Guksa at Songgwangsa in Goryeo dynasty; at the end of Goryeo dynasty, Budos of Jigong, an Indian Buddhist monk, Naongwangsa who succeeded to his abbacy, and Muhakdaesa were built in octagonal circle shape; Saris were divided into Jonghyeong, which made construction of Budos prevalent. Going through Joseon period, such diversified Budo styles became to be built with specific names like Sejon or Seokgasari Stupa. Besides name, they started to imitate also Budo pattern of circle-typed Stupa body instead of existing quadrilateral or octagonal multiple layer stone Stupa. This appears only after foundation of Joseon dynasty possibly due to insufficient investigation and they were built more splendidly and largely than quadrilateral stone Stupa-type stone works from the viewpoint of art history. We have looked into how Sarira Stupas in such styles were constructed. Namely, we have looked into the fact that representative examples of octagonal circle shape are Heaamsa, Bonginsa, Naksansa, Beopjusa and Geonbongsa while stair-types or stone bell-types are at Yongyeonsa, Ansimsa in Wanju and Cheongwon, Dorisa and Bohyeonsa, This means that as a means of responding to the country’s policy of ‘Respect to Confucianism but Restraint on Buddhism’ during Joseon period, they tried to emphasize ideological color of Buddha, the leader of Buddhism and then, built Sarira Stupas by borrowing new octagonal circle shape or stair-types. Experiencing Japanese Invasion of Korea in 1592, SARIs enshrined in Tongdosa were distributed to Bohyeonsa, Yongyeonsa, Geonbongsa and Jeongamsa; as for Beopjusa, Saris were distributed from Tongdosa during Gongminwang period, from which we can confirm Sarira Stupa was built in the latter part of Joseon. Different from previous period including Goryeo, it is required to more carefully investigate characteristics of Joseon period from sociopolitical perspective and to handle division phenomenon appearing in various forms during the period. It is because such a new social phenomenon in the Buddhist world seems to be the efforts to overcome its limitation of the times.
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