우리회 구조설계 프로그램 (KSTAD)

황인규,Hwang, In-Gyu 한국건축구조기술사회 2012 건축구조 Vol.19 No.2

한국불교사에 있어서 度牒制의 시행과 그 의미

황인규(Hwang In-gyu) 보조사상연구원 2004 보조사상 Vol.22 No.-

The purpose of the study is to analyze the change of Dochubje(度牒制) in Korean Buddhist history. Dochubje was enforced Buddhist priest(僧侶) in order to control Buddhism. Government was encouraged the people to promote enter the Buddhist priesthood. It was called Doseongje(度僧制) or Dochubje(度牒制). Monks were increase too much at the Koryo Dynasty. Therefore, Government was to restrict the number of monks(僧徒) and was executed Dochubje in the latter half of the Koryo Dynasty. Dochubje executed to a privileged class occupation as Hyangli(鄕吏), Soldier(軍役者) but it was spreaded to a common peoples. It was executed for the aim of entering a public service according to class. Because new Confucian repressed Buddhist monks who were not sufficiently trained at temple. They were called Biseongbisogin(非僧非俗人) ; Jaegahwasang(在家和尙), Soo-wonseongdo(隨院僧徒), Dojoong(道衆), Sajang(社長) etc. The adjustment of Dochubje was the one of polices to decrease the wrong behavior of Buddhism king Taejo(太祖)'s reign in the Chosun Dynasty. It was the Dochubje with some payment(納丁錢給牒制) in law system like Kyongjeyookjeon(經濟六典). But king Taejong(太宗) and Sejong(世宗) were a whole arrangement at Buddhism in all. Government decreased the numbers of temples, the estates and servant of temples carried off the financial basis of priests. They were measure to the monks who did not have Dochubje. They gave the Dochubje with some payment in restricted to the priests who have it. So the Dochubje did not have no more special meaning as reducing the number of monks. Government enacted a law, Hopaebub(號牌法), and the monks who had a Dochub could get the Hopae. King Yaejong(睿宗) and Seongjong(成宗) executed the Buddhism policy surely like that king Saejo(世祖). After he ruled the country, king Seongjong had control monks who had not Dochub. But in those times, the number of monks was rising by ten thousand like the latter of Koryo Dynasty. Therefore, government had decreased the number of monks. After all, It was the discontinuation of the Dochubje on king Seongjong 23th year November. The suspension of the Dochubje had very important meaning to the policy concerning Buddhism in Chosun Dynasty. Monks of Buddhism was placed at outer of government's control. It was prescribed in the law like Gyeonggukdaejeon(經國大典) Thereafter, they had such trouble, but they were entered the Buddhist priesthood up to now.

高麗後期 敎宗僧의 中國遊歷과 佛敎界의 動向

黃仁奎(Hwang In-Gyu) 한국불교연구원 2007 불교연구 Vol.27 No.-

  The purpose of the study aim to analyze the activities and achievements of buddhist priests in China in the period of late Koryo dynasty. But limits of these documents were so distinctive that the understanding about true history of them were very difficult. Fortunately, records concerning them could be found on China"s documents, which supports existence of them. In this study I had tried to illuminate their life in China and seeking after historical truth of buddhism. Definitely, this study aim to explain activities and achievements of the main branch of Buddhism in China in the period of late Koryo dynasty.<BR>  Firstly, Yuga"ca"ra(瑜伽宗)"s priests didn"t flourished during the millitary government-period of Koryo dynasty and had shared some of basic features of chinese buddhism. But at the situation of chinese Budddhism under the dominaion of the Yu"an(元) dynasty, following reqests by the mongol court, many Buddhist monks were sent to the capital Tadu(大都) in order to copy entire sets the Sutras, in which priests of Koryo dynasty particularly had well versed. Taking this opportunity, two Yuga"ca"ra"s priests became national Preceptor(國尊) during the period of mongol influence by the controll of the religion affairs of the whole country. For example, the high priest of Yuga"ca"ra appointed Hyeyoung(惠永), Meesoo(彌授) as national Preceptor(國尊) and Hyewon(海圓) acted as high priest in mongol empire.<BR>  Secondly, Hua-yen school(華嚴宗)"s priests also didn"t flourished during the millitary government-period and shared some of basic features of chinese buddhism. I investigated Hua-yen school Priest(華嚴宗僧侶), for example, Cheonhee(千熙), Wooun(友雲) as well as Dalhwan(達幻), Jeongjo(晶照), Joongjo(中向), Yarhan(若蘭), Hyewol(慧月) etc. who had acted in China under the domination of Y‘an dynasty. they were gone to China and seeked truth of Budddhism or took some of buddhist services.<BR>  Cheonhee(千熙) studied in China under the domination of Y‘an dynasty for two years. He was recommended Chunhee(千熙) who belonged to Hua-yen school buddhist sect(華嚴宗) as national Preceptor(國師). He accepted reverence from chinese buddhists when he went to China(the Y"an Dynasty). In the same manner, Chunhee(千熙) had to purify the religious buddhism. After he was appointed to Hua-yen school(華嚴宗) as national Preceptor(國師), Wooun(友雲) studied also in China at that time. they decided to reform their buddhist doctrines which is needed for new times.<BR>  Thirdly, the T"ien-t"ai School(天台宗)"s priests were unfolded buddhist movement of Baekryen-temple(白蓮社) during the millitary government-period(武臣執權期). Cheonchaek(天?) were interchanged between Koryo Buddhist and china Buddhist.<BR>  Under the regime of Y‘an dynasty, King Chungryol(忠烈王) founded Myoryensa(妙蓮寺) in Gaekyong(開京), he appointed Baekryeonsa"s priests into Myoryensa"s master priests. Euisun(義璇), who was one of the relative priests of famous aristocrat clan Cho-ingyu(趙仁規), changed Baekryonsa"s traditional, buddhist and philosophical spirit to aristocrat-oriented buddhism.<BR>  This trend appeared in Heeam(熙菴) and he studied also in China. And Dalmok(達牧) was established buddhist service in China. It was interpreted that they wanted the renovation of Buddhism in the period of late Koryo dynasty.

여말선초 화엄종승의 동향

황인규(Hwang In-Gyu),이덕진, 조명제 불교학연구회 2000 불교학연구 Vol.1 No.-

  This study is analyze to trace the development of Buddism from the latter Koryo Dynasty to Early Chosun Dynasty. Among the collection of works writer, investigated those of such the Hwaom Priests as Chewon(體元), Sindon(辛旽), Chunhee(千凞), Kyungnam(敬南), Wooun(友雲), Ueichim(義砧), Seolo(雪悟) etc. The main ideas are as follows.<BR>  In the latter half of the the Y?an Dynasty rule, Chewon accentuated that the miserable general public shoud practice for both prayers to Buddha and acts of merit.<BR>  The progressive trends of Buddhism were based on the recognition of miserable situation of the general public at that time. However his attitude was very limited in emphasizing the practical functions and uses of Buddhism in the society in stead of seeking for solutions to fundamental social and religious problems.<BR>  As the King"s tutor(王師) Sindon held political power, and Buddist power during King Kongmin(恭愍王)"s prieod. Upon the opportunity, the Hwaom priest was recognized as a prominent Buddhist clan in the Capital, Kyegyung.<BR>  He emphasezed that the miserable general public should practice both pryers to Buddha and acts of merit. He recommended Chunhee(千凞 1307~1382) who belonged to Hwaom-jong(華嚴宗) as National Preceptor and Sunhyun(禪顯) as Royal precetor respectively.<BR>  He accepted reverence Buddhist when he went to China(the Y?an Dynasty). In the same maner, he had to pure religious Buddhism. Keeping close relationships with Gyungnam(敬南), also was Chunhee"s disciple, he seemed to indirectly participated in establishing New Dynasty in collusion with Yi Seong-gye(李成桂). Ueichim and Seolo was sumeness, they lead to Buddist in Early Chosun dynasty for a moment.

여말선초 수선사 16국사 고봉과 송광사 18주지 무학

황인규(Hwang In gyu) 보조사상연구원 2015 보조사상 Vol.43 No.-

본 논문은 여말선초 나옹혜근의 문도 고봉법장과 무학자초가 각기 수선사 제 16국사와 송광사 18주지로 추념된 사실을 살핀 연구이다. 무학자초는 고려말 지공의 제자 나옹과 함께 양주 회암사를 불교계의 중심 세터로 중흥시키려고 한 바 있으며, 특히 조선 건국 직후 왕사로 책봉되어 회암사를 중심으로 불교계를 중흥하고자 하였다. 고봉법장은 무학 왕사를 비롯한 불교계의 도움으로 조선초 퇴락한 송광사를 중창하였으며, 그의 부도가 송광사에 봉안되었다. 고봉이 수선사 제 16국사로 추념된 것은 조선중기 임진난을 전후하여 송광사의 고승의 활약에 힘입은 바 크다. 무학은 조선후기에 이르러 스승 지공ㆍ나옹과 함께 삼화상으로 존숭되면서 스승 나옹과 더불어 송광사 제 17ㆍ18주지로 추념되었다. 이렇듯 고봉이 수선사 16국사로, 무학과 그의 스승 나옹이 송광사 18주지로 추념되면서 송광사는 통도사와 해인사와 더불어 한국 불교계를 대표하는 삼보종찰로 정립되었다. This paper aims to explore the status and significance of the sixteenth Guksa, Gobong of the Suseon temple & Eighteenth great Monk, Muhak of the Songgwang temple Their disciples ware appointed of the head preist of Suseon Temple such as Muhak & Gobong who were Naong's disciples. Muhak became a head priest of main Buddhist temple, Song Kwang-Sa and participated in reconstruction of Hwe-am-sa. Since the death of Hae-keun, Muhak concentrated himself on Buddhist rituals and services for cherishing Hae-keun, Chi-kong. At the Same time, he participated in establishing new Dynasty with Yi, Sung-kye. The detail story was well preserved in the official document, Jeong-Jo Sillok of Yi dynasty. As soon as the new dynasty was founded, Muhak discharged his obligation as the King's official tudor. Gobong was not designated as a national monk, because the system of a king's adviser and a national monk had been abolished. And Gobong had reconstructed the Songgwang temple by the aid of Muhak in the period of early Joseon dynasty. Gobong's stupa was built after his death in the Songgwang temple. Gobong was cherished the memory of the Sixteenth Guksa in the period of middle Joseon Dynasty Muhak was payed a tribute to the memory of the eighteenth Guksa at the Songgwang temple in the period of late Joseon Dynasty. Therefore, Songgwang temple has produced the sixteen master monks and eighteenth great Monk in the period of late Joseon Dynasty. and the Songgwang temple was designated as the sangha treasure temple. Ever since, Songgwang temple with Haein temple and Tongdo temple are called the three treasure monasteries in Korea.

고려말 송광사의 고승과 불교계

황인규(Hwang In-gyu) 보조사상연구원 2021 보조사상 Vol.61 No.-

본고는 고려말 송광사의 역대 주지를 중심으로 송광사의 불교계 위상을 살펴본 것이다. 송광사는 고려말에 이르러 호남을 중심으로 외연을 확장하되, 강화도 선원사와 진주 단속사, 장성 백양사, 남원 승련사 등 지방 불교뿐만 아니라 수선사 사주로서 왕사 및 국사를 3명 이상을 배출하는 등 중앙 불교계와 연계하기도 하였다. 고려말에 이르러 수선사 제15세 사주 홍진국사 이후 제16세 사주 고봉 법장이 사주로 추념될 때까지 30여 년간 수선사계 사주와는 관련이 없는 사굴산문의 나옹과 그 문도, 그리고 가지산문계 보우의 문도들이 주지에 취임하였다. 나옹과 무학이 송광사 18주지로 추념된 것은 조선후기에 개국원훈으로 추념된 무학의 위상에 힘입은 바 크지만, 고려말에 이미 15국사와 더불어 18주지의 반열에 포함되었다고 보아야 할 것이다. 환암은 송광사 주지에 취임하였지만 별다른 역할을 드러내지 않았다가, 충주 개천사를 중심으로 불교 홍포에 힘썼던 듯하다. 그리고 보우의 문도들인 부목과 석굉, 상총이 주지에 취임했던 것은 그만큼 송광사의 위상이 컸기 때문이다. 즉, 고려말에 이르러 사굴산문계 나옹계와 가지산문계 보우의 문도들의 송광사 주지 재임 사실 등은 송광사의 호남 지방불교로의 확장뿐만 아니라 중앙 불교계와 연계하여 부각된 것으로 여겨진다. This thesis is a study on the status of Songgwangsa Temple in the Buddhist world, focusing on the previous chief monk of Songgwangsa Temple at the end of the Goryeo Dynasty. Songgwangsa Temple expanded its scope around HoNam local at the end of the Goryeo Dynasty, but it also connected with the central Buddhist community by producing more than three royal and national history as the chief monk of Suseonsa Temple as well as local Buddhism such as Seonwonsa Temple, Gangjin Weolnamsa Tedmple, Jinju Dansoksa Temple, Jangseong Baekyangsa Temple, and Namwon Seungnryeonsa Temple. At the end of the Goryeo Dynasty, Naong and disciples of Sagulsanmun, who were not related to the chief monk of Gajisanmun, took office for more than 30 years after State Preceptor Hongjin, the 15th chief monk of Suseonsa Temple. The fact that Naong and Muhak were included and commemorated by the 18 leaders of Songgwangsa Temple was largely due to the status of Muhak, who was commemorated as the founding contributor in the late Joseon Dynasty, but at the end of the Goryeo Dynasty, they were already included in the 18 leadership along with the 15th State Preceptor. Hwanam took office as the chief monk of Songgwangsa Temple, but did not show any role, but tried for Buddhism in the Chungju area. In addition, Bowoo s disciples, Boomok, Seokgoeng, and Sangchong, took office as the chief monk of Songgwangsa Temple because Songgwangsa Temple had such a great status. In other words, at the end of the Goryeo Dynasty, Naong, his disciples, and Bowoo s disciples took office as the chief monk of Songgwangsa Temple. This was the expansion of HoNam local Buddhism in Songgwangsa Temple at the end of the Goryeo Dynasty, and it also emerged in the central Buddhist community.

조선시대 금산사의 역사적 전개와 사격

황인규(Hwang, In-Gyu) 동국대학교 불교문화연구원 2015 佛敎學報 Vol.0 No.73

본고는 금산사의 조선시대 역사와 사격에 대하여 살펴본 연구이다. 그간 금산사의 조선 전기의 역사는 알려진 바 거의 없었는데 본고에서 나름대로 복원 시도하여 사찰의 역사 흐름을 가름하여 보았다. 본 연구의 성과는 다음과 같다. 태조대 무렵 양가도승통 종림이 금산사 장로로 있었다. 조선 태종 대 금산사의 주지도징이 비행을 하였다는 죄목을 씌워 사원전과 노비를 환수받는 등 탄압을 당하였다. 그 후 세조에 의해 금산사의 5층 석탑 중수가 이루어졌으며, 성종대 세조의 서자 덕원군 이서가 인근 승도 사장들과 더불어 탑을 중수하였다. 중종대 호남 유생들은 금산사에 회합하여 문묘 배향을 논의하였던 사실이 찾아지며, 임진 난이 발발하면서 금산사는 의승군의 중심 도량이 되었다. 금산사에서 출가한 청허 휴정의 문도 뇌묵처영과, 최초의 의승군 봉기를 하였던 기허영규와도 조우하여 금산사를 중심으로 의승군 전투에 참여하였다. 영규와 조헌의 금산전투와 영규의 행주 대첩 등은 왜군에게 치명적인 타격을 주게 되어 정유재란시 왜군의 보복으로 금산사는 금강문, 노주 등을 제외한 전각이 전소 되었다. 전란이 끝난 지 3년이 지난 직후 금산사의 고승 수문과 천택 등에 의하여 무려 35년간의 중창불사가 이루어 졌으나 대사구만 복원하는 수준에서 그쳤다. 하지만 금산사는 호남 일대의 명찰로서 미륵전과 장육존상은 조선후기에도 국중의 으뜸이었다고 회자되었다. 임란후 금산사를 이끌어간 주요고승은 청허휴정과 부휴선수의 문도였는데 그 가운데 백곡처능을 제외하고는 청허휴정의 문손, 특히 편양파의 법손인 소요태능이나 중관해안, 환성지안, 남악태우 등이었다. 따라서 금산사는 조선초 이래 선종계 사찰이었지만 지안을 통해 볼 수 있는 바와같이 선종과 더불어 화엄이 아우러진 종풍을 지니면서 본래의 유가의 전통이 기저에 잠재되어 왔으며, 일제강점기 금강문에 편액에 미륵본부 도량이라고 했듯이 유가종풍이 강한 도량이었다. 그러한 가운데 금산사는 미륵의 장육존상의 도량이라는 자부심은 더욱 강조되어 조선말기에 한국의 삼보사찰 가운데 불보사찰이라는 설도 제기되기도 하였다. This dissertation is for the study to look over Geumsan Temples history in the Joseon Dynasty. So I tried to restore its story and define the temples historical flow by tracing the history of Geumsan Temple of Joseon Dynasty. In this study, the result is like the below. Around the time of King Taejo, the top officer who managed monks lists, Jongrim was the elder of Geumsan Temple. At the time of Taejong in the Joseon Dynasty, the abbot of Geumsan Temple, Dojing was laid on criminal sin, so he was repressed. At the time of Sejo, it was done for the re-establishment of a five-story stone pagoda at Geumsan Temple under the protection of the world of Buddhism in the Joseon Dynasty, at the time of Seongjong, a child of concubine, Deokwon-gun, Lee Seo reconstructed pagodas with the monks in the nearby area. After the Japanese Invasion of Korea in 1592, Geumsan Temple came to the center for the military of monks to fight against Japanese. Noemuk Cheoyoung, a disciple of Cheongheo Hyujeong, who became a monk at Gemsan Temple, and Giheo Younggyu who rose up the first military of monks also joined together and participated into the combat by the monks military with this temple as the center. Geumsan Combat with Younggyu and Joheon, Seige of Haengju by Younggyu etc gave a big blow to Japanese military, so they revenged Koreans in Jeongyujaeran, all the houses, except for Geumgangmun, Noju, were fired in Geumsan Temple. Passing 3 years after finishing the war, the re-establishment of temple had been done for over 35 years by the high priests, Sumun and Cheontaek, at Geumsa Temple, but only the reconstruction of Daesagu was accomplished. However, it still kept its fame as the most famous temple in the region of Honam, it has been said that Mitreya Hall and Maitreyas big statue were the best national treasures also in the late Joseon Dynasty. After Japanese Invasion of Korea in 1592, the high priests who led Geumsan Temple were disciples of Cheongheo Hyujeong and Buhyu Seonsu, among those, except for Baekgok Cheoneung, most of them were disciples of Cheongheo Hyujeong, especially the dharma disciples of Pyeonyang faction. For example, Soyo Taeneung or Junggwan Haean, Hwanseong Jian, Namyak Taewoo etc, they were representative high priests of Geumsan Temple in the late Joseon Dynasty. So Geumsan Temple had been a temple in the sect of Dhyana school since the early Joseon Dynasty, but for the example of Jian, it had a strong tendency of the Yuga“ca”ra as the writing on the framed picture on Geumgangmun in the period of Japanese occupation, with the harmony of Dhyana school and Hwayeom based on the original tradition of the Yuga“ca”ra. In this aspect, Geumsan Temple more emphasized its proud as the house of Maitreyas big statue, in the late Joseon Dynasty, some people said that it was the temple of Buddhist treasure among the Koreas three treasure temples.

한국 불교계 삼보사찰의 성립과 지정

황인규(Hwang In-gyu) 보조사상연구원 2014 보조사상 Vol.41 No.-

This paper aims to explore analyzing the Three Temples(or Temples of the Three Jewels), Buddha Sakyamuni:Tong-Do-Sa, Dhamma Dhaima:HaeinSa, Songha: SonggwangSa. Tongdosa in Yangsan is one of Jeokmyel-bogungs (the Sacred Buddha Relic Temples) and enshrines Jinsin-saris (sacred relics of the Buddha) which symbolize the Buddha-Dharma. In the mid 7th century, Ven. Jajang Sunim (A.D. 590~ 658), one of Korea's greatest masters received relics of the Buddha from Munsubosal (Manjusri Bodhisattva) and brought them with him to Silla. He divided them into three portions and placed one each at Hwangryongsa, Taehwasa in Wulsan, and Tongdosa. He enshrined the relics in Geumgang-gyedan (Diamond Alter), the Main Dharma Hall. Thus, Tongdosa became the 'Buddha Jewel'. Haeinsa in Hapcheon is also called 'the Dharma Jewel' because it houses the wooden printing blocks of the Tripitaka Koreana (complete Buddhist scriptures of the Koryo Dynasty). The Haeinsa-jangkyoungpan-jeon (Tripitaka Koreana Hall of Haeinsa) houses the collection and is one of the most precious one on site The Eighty-Thousand Tripitaka was first placed in Ganghwa Island's Seonwonsa, then moved to Jicheonsa outside of Seodaemun in Seoul in the 7th year of King Taejo's reign (1398) during the Joseon Dynasty. It was again moved to Haeinsa Daejanggy eongpanjeon. The Songgwang temple developed after Jinul had established an integration movement of Buddhism in the middle Goryeo Dynasty. Then, Jinul's disciples such as Hyesim enhanced the spirit of the movement as a chief leader, and the sixteen master monks including Jinul's disciples led the Buddhist circle in the late Goryeo Dynasty. A chief monk of the Songgwang temple in the early Joseon Dynasty, Gobong Beopjang was not designated as a national monk, because the system of a king's adviser and a national monk had been abolished. It is thought that the sixteen chief monks at the Songgwang temple have been cherished as national monks in the 'Ship-youk-guk-sa-jin-young-gi (十六國師眞影記)' written in 1621 during the middle Joseon Dynasty by Daega Heeok (代價希玉), Byeokam Gakseong's fellow disciple. Naong and Muhak in the late Goryeo Dynasty were also esteemed as high priests comparable to the sixteen national monks and designated as among the eighteen chief monks of the Songgwang temple. This is described in the 'Seung-pyung-jo-gye-san-song-gwang-sa-sa-won-sa-jeo k-bi (昇平曹溪山松廣寺嗣院事蹟碑)' written by Jo Jong-jeo (趙宗著, 1631-1690) who tried to find the identity of the Songgwang temple. Temples of the Three Jewels an be found in the 'Yeon-cheon-ong-you-san-rok (淵泉翁遊山錄)' written in 1832 (the eighth year of King Soonjo) by Hong Seok-ju (洪奭周, 1774-1842), a writer in the late Joseon Dyansty. Sambo means the three jewels of Buddhism and refers to Bulbo (the Buddha Jewel), Beobbo (the Dharma Jewel) and Seungbo (the Seungga Jewel, the Sangha Jewel). Bulbo represents the Buddha who teaches and guides all sentient beings. Beobbo is the Dharma, the teachings of the Buddha. Seungbo represents the Seunga (Sangha, the Buddhist community), the group of followers who learn the teachings of the Buddha and practice. In Korea, Temples of the Three Jewels are Tongdosa, Haeinsa and Songgwangsa. They are called 'the Three Temples'. 본고는 통도사와 해인사, 송광사가 언제부터 삼보사찰로 부르게 되었는가 그 과정과 의의를 밝히고자 한 연구이다. 통도사는 신라의 고승 자장에 의해 불사리가 모셔져 불보사찰, 해인사는 고려대장경판이 모셔져 불보사찰이라고 불린다. 송광사는 고려후기이래의 16국사가 배출되어 승보사찰이라고 하지만, 이 세 사찰을 묶어 삼보사찰로 부르기 시작한 시기는 우리가 생각하는 만큼 그리 오래된 것은 아니다. 통도사는 신라의 고승 자장에 의해 불보사찰이 되었지만 해인사는 고려 대장경판이 이안된 시기인 조선초 이후일 것이다. 송광사는 고려 후기 수선사 결사를 전개했던 보조국사 지눌과 그의 문도(손) 15국사가 하나로 묶여 추념된 이후에야 비로소 승보사찰로서의 위상이 정립되게 된다. 통도사는 신라의 고승 자장에 의해 불사리를 봉안한 대표적인 사찰이었다. 자장에 의해 봉안된 불사리는 황룡사 탑, 태화사 탑 등 사찰에 봉안되었으나 고려중기 혹은 조선초에 폐사되었다. 황룡사는 대표적인 국찰이었으나 용신신앙을 대표하는 위상 보다 상위인 불사리 신앙과 계율종의 중심인 통도사가 불보적 전통을 지녔다. 여말선초와 조선 중기인 임란시 통도사의 불사리가 개성과 한성을 비롯하여 태백산 정암사와 경북 달성 용연사, 금강산 건봉사 등에 분산 봉안되기도 하였다. 하지만 통도사는 조선후기 불사리 신앙의 중심을 이루면서 불가의 종찰로서 위상을 확보하여 조선말 삼보사찰로 지정되었다. 해인사는 신라시 창건되어 화엄종의 북악파의 본산이었으며, 고려시대 국찰로서 『고려실록』과 대장경이 봉안되었다. 당시 대장경판이 인경되기도 하였는데, 이 경판은 해인사 제경판으로 추정된다. 강화도에 봉안되었던 재조대장경판을 태조 이성계에 의하여 한성 지천사를 거쳐 해인사로 이안되었다. 이는 왕사 무학의 주도로 화엄종 고승설오와, 특히 해인사 주지 경남의 뜻이 반영된 듯하다. 해인사에 봉안된 재조대장경은 태조대 태조 이성계에 의해 인경되었으며, 조선전기 불교계를 주도하였던 세조의 삼화상 혜각존자 신미와 묘각왕사 수미, 해인사 주지 죽헌과 학조 등에 의해 인경불사가 이루어져 전국의 대표적인 50 여 사찰에 봉안되었다. 이렇듯 해인사는 조선초 이후 법보사찰로서의 위상이 확보되었으며, 조선말 삼보사찰로 지정되었다. 송광사는 고려후기 수선사 결사를 전개했던 보조국사 지눌과 그 의문도(손) 15국사가 하나로 묶여 추념된 이후에야 비로소 승보사찰로서의 위상이 정립되게 된다. 송광사 제 16국사인 고봉법장이 입적한 세종 10년이후 조선중기에 국사로 추증이 된 듯하며, 그를 포한 16국사로 추념되었을 것이다. 그 시기는 임란후 송광사가 재건되면서 비롯된 듯하다. 그리고 이전의 시기에 확립된 불보사찰 통도사와 법보사찰 해인사와 더불어 한국 사찰을 대표하는 삼보사찰로서의 위상이 정립되었다. 송광사 16국사의 추념에 이어 나옹과 그의 제자 무학이 16국사와 더불어 송광사 18주지로 추념되었다. 나옹과 그의 제자 무학은 인도승 지공선현과 더불어 여말선초 삼화상일 뿐만 아니라 조선시대 최고의 증명법사였다. 이렇듯 송광사는 조선시대 이후 사세의 부침이 있었지만 18주지의 추념을 통해 승보의 전통을 정립 계승하여 갔다. 현재 삼보사찰로 정립된 시기는 조선후기 문신 淵泉 洪奭周(1774~1842)의 문집에서 처음 보이고 있으며, 개화기 문인 김윤식도 그러한 사실을 언급한 바 있다. 하지만 『續南遊錄』 등과 같은 저술류에서는 금산사가 불보사찰이라고 특기된 바 있다. 그러한 가운데 석왕사의 고승 龍嶽 慧堅과 그의 제자 九河 天輔, 특히 송광사 주지 錦溟寶鼎, 통도사 강주였던 海曇 致益(1862~1942)과 만해 한용운 등이 삼보사찰의 지정을 특기하였다. 특히 한국불교를 집대성한 이능화가 우리가 알고 있는 삼보사찰을 그의 저술류에 특기하면서, 이것이 널리 알려지게 되어 오늘에 이르고 있다.

懶庵普雨와 조선 불교계의 고승

황인규(Hwang In-Gyu) 보조사상연구원 2005 보조사상 Vol.24 No.-

  The purpose of the study is to analyze the activities and achievements of a high Buddhist priests in the middle Chosun dynasty. The historical documents on Buddhist priests makes it easy for us to study on his religious thought as well as the activities and achievements. On examining their authors and the historical documents containing historical literature document. one may easily find that their activities were mainly connected with the Buddhism.   Successors of Naong(懶翁) in the first period of Chosun dynasty was contended against Confucianism, and often became such matryer as Naam-Bowoo(懶庵普雨,1515?~1565). Due to the policy of Buddhist revival of master Bowoo, various Buddhist projects were actively conducted during the 16th century. In support of Queen Munjeong(文定王后) the reconstruction of Buddhism brought the Sung-Ka(僧伽), the gift of Do-chup(度牒) to the Buddhist priest, with increased their social position, and the building of the old-grown temples in all countries.   Bowoo was appointed to Seonjongpansa(禪宗判事) and Bongeunsa(奉恩寺)"s Master. For less than 20 years, he deeply contributed to development of Buddhism in the Chosun Dunasty.   Chowoo(祖遇) who was teacher of Bowoo, he was practiced religious austerities at Yongmoonsa(龍門寺). Bowoo"s disciples were Ssangsoon(雙淳), Taegyun(太均) and Shinmook(信默) etc. Especially Shinmook was a representative disciple and he was the favors of Samyoung-Yujeong(四溟惟政)‘s master in Heamsa(檜巖寺) and Bongeunsa(奉恩寺).   He made intercourse with such high-ranked Buddhist priest as Hebupsa(熙法師), Kyongseon-Illseon(慶聖一禪) and Booyong-Youngkwan(芙蓉靈觀), the favors of Byoksong-Jium(碧松智嚴)‘s master. Especially they had ardently pursued Naong-Haekeun(懶翁慧勤) and Moohakjaco(無學自超)"s religious feet except Booyong-Youngkwan(芙蓉靈觀). Subsequently so they was perhaps their disciples. Therefore the Buddhism was more powerful religion than Neo-Confucianism until the first period Chosun dynasty.

수선사 16국사의 위상과 추념

황인규(Hwang In-gyu) 보조사상연구원 2010 보조사상 Vol.34 No.-

본 논문은 송광사의 僧寶宗刹로서의 위상과 의의를 살펴보고자 한 연구이다. 송광사는 우리나라를 대표하는 삼보종찰 가운데 16國師를 배출하였다고 하여 승보종찰로 불려지고 있으나 그 연원이나 설정 시기에 대해서는 정확하게 알려진 바 없는 듯하다. 따라서 고려후기 修禪社16社主의 위상이 어떠하였는가, 그리고 언제부터 16국사로 숭앙ㆍ추념되고 송광사가 승보종찰이 되었는가에 대하여 천착하고자 하였다. 송광사는 고려중엽 지눌이 신앙결사운동을 전개하면서 사세가 진작되었고 그의 제자 혜심과 몽여 등 문도들이 사주가 되어 결사정신을 선양하면서 그의 문손을 포함하여 15사주가 고려후기 불교계를 주도하였다. 하지만 당대에 왕사로 책봉된 인물은 2인에 지나지 않았고 입적 후에 국사에 추증되었다. 뿐만 아니라 일부의 사주는 행적조차 알 수 없는 경우도 있으며, 조선초 송광사 주지였던 고봉법장은 국사로 추증된 적이 없다. 이미 국사․왕사제도가 없어졌기 때문이다. 필자가 아는 한, 기록에 의하면 송광사 16사주가 국사로 추념되기 시작한 것은, 조선중기 1621년 벽암각성의 동문인 代價希玉이 쓴 ｢十六國師眞影記｣부터가 아닐까 한다. 그리고 고려말의 고승 나옹과 무학도 16국사에 버금가는 고승으로 추념되어 송광사 18주지로 설정되었다. 이는 송광사의 정체성을 찾고자 한 趙宗著(1631∼1690)의 ｢昇平曹溪山松廣寺嗣院事蹟碑｣에서 찾아 볼 수 있다. 그리고 송광사가 승보종찰로 설정된 것은, 필자가 아는 한, 조선후기 1832년(순조 28) 문인 淵泉洪奭周(1774~1842)가 지은 ｢淵泉翁遊山錄｣이다. 앞으로 더 정치한 연구를 통해 승보종찰로서의 설정과 그 의의가 좀 더 명확히 밝혀지기를 기대하는 바이다. This paper aims to explore the status and significance of the Songgwang temple as the sangha treasure temple. Among the three treasure temples in Korea, the Songgwang temple has been called the sangha treasure temple, because it produced the sixteen national monks. However, its origins and when it was designated was not known accurately. Therefore, this study examines the status of the sixteen master monks of the Sooseon temple (the present Songgwang temple) in the late Goryeo Dynasty and how long they have been cherished as national monks, also when the Songgwang temple was designated as the sangha treasure temple. The Songgwang temple developed after Jinul had established an integration movement of Buddhism in the middle Goryeo Dynasty. Then, Jinul’s disciples such as Hyesim and Mongyeo enhanced the spirit of the movement as a chief leader, and the sixteen master monks including Jinul’s disciples led the Buddhist circle in the late Goryeo Dynasty. However, only two monks were designated as king’s adviser at that time and designation of national monk was bestowed after they entered nirvana. Moreover, in case of some chief monks, even their performance was not known. A chief monk of the Songgwang temple in the early Joseon Dynasty, Gobong Beopjang was not designated as a national monk, because the system of a king’s adviser and a national monk had been abolished. It is thought that the sixteen chief monks at the Songgwang temple have been cherished as national monks in the ‘Ship-youk-guk-sa-jin-young-gi (十六國師眞影記)’ written in 1621 during the middle Joseon Dynasty by Daega Heeok (代價希玉), Byeokam Gakseong’s fellow disciple. Naong and Muhak in the late Goryeo Dynasty were also esteemed as high priests comparable to the sixteen national monks and designated as among the eighteen chief monks of the Songgwang temple. This is described in the ‘Seung-pyung-jo-gye-san-song-gwang-sa-sa-won-sa-jeok-bi (昇平曹溪山松廣寺嗣院事蹟碑)’ written by Jo Jong-jeo (趙宗著, 1631-1690) who tried to find the identity of the Songgwang temple. Also, the fact that the Songgwang temple was designated as the sangha treasure temple can be found in the ‘Yeon-cheon-ong-you-san-rok (淵泉翁遊山錄)’ written in 1832 (the eighth year of King Soonjo) by Hong Seok-ju (洪奭周, 1774-1842), a writer in the late Joseon Dyansty. I hope that more specific findings about its designation as the sangha treasure temple and significance will be produced by thorough research in the future.