효성 조명기의 불교사상사 연구 -총화론과 화쟁론을 중심으로-

고영섭 ( Young Seop Ko ) 한국불교사학회 한국불교사연구소 2013 한국불교사연구 Vol.3 No.-

The representative human science scholar and Buddhist scholar, Hyoseong Jo Myeong-Gi (1905~1988) devoted his entire life to the development of Korean Buddhist Study. He spent his whole life to discover the book of Wonhyo, edit & publish 『Wonhyo Collection』, photoprint & publish 『Goryeodaejanggyeong』 and plan & compile 『Korean Daejanggyeong』. He devoted his entire life to the discovery and collection of bobliography class(書誌類) and epigraphy sentence(金石文), which are basic data for Buddhist study. Hyoseong published in-depth thesis about Sinra Buddhism and Goryeo Buddhism to prepare the foundation of the field study. In this way, he firmed the foundation of Wonhyo Science Study and enlarged the base of Uicheon Science. Furthermore, Hyoseong enlarged the horizon of the study on Buddhist philosophy history and Buddhist culture history to play the pivotal role for establishing Korean Buddhist philosophy history. He compiled 『Han Yong-Un Collection』 by collecting the books of Manhae who devoted himself to the reformation of Buddhism and people`s independence. Hyoseong interlocked control harmony theory the middle way control harmony theory the middle of Buddhism with harmony(和) and controversy(諍) and grasped it as ‘total harmony theory’(總和論) or ‘control harmony thoweory’(統和思想) and matched it with Wonhyo`s harmony controversy. He researched Korean Buddhist philosophy history through ‘total harmony theory’ and ‘harmony controversy theory`` which are Buddha`s the middle way embrace Buddhism(中道法門) and grasped Korean Buddhism as ‘integration Buddhism(通佛敎) transcending Mahayana and Hinayana doctrine``. Hyoseong deepened and expanded ``concluding Buddhism theory`` of Yukdang` and developed it into integration Buddhism theory. His integration Buddhism theory became the main discussion in the process to clarify the characteristic of Korean Buddhism in the future and it was succeeded to Kim Dong-Hwa, Lee Ki-Young, Ahn Gye-Hyun, Kim Young-Tae, etc. Hyoseong`s total harmony theory or harmony controversy theory is a dynamic and on-going concept. He reinterpreted Wonhyo`s harmony controversy theory as total harmony theory or integration harmony thought(統和思想) and regulated it as the characteristic of Korean Buddhism or Korean Buddhist thought. Therefore, Hyoseong considered Korean Buddhist philosophy history from the viewpoint of total harmony theory or harmony controversy theory. Right after liberation, Hyoseong participated in Buddhism Reformation Movement along with Priest Gyeongbong, Yongdam and Seokju and Layman Lee Jong-Ik and Jang Sang-Gon. While passing through Japanese colonial era, he led the reformation of Korean Buddhism that was changed into Japanese style. In addition, he triggered the movement of Namsan school building of Dongguk University. After that, he became the principal of Dongguk University and devoted himself to the development of Buddhism by beginning Dongguk Thought Research Institution, opening Buddhist Culture Research Institute and founding the Korean Association for Buddhist Studies. In addition, Hyoseong founded Joyang Teacher`s School, which was a former body of Kyonggi University, participated in administration and management and showed his ability in study, education, administration and business administration. In his later life, he opened Korean Association for Buddhist Studies to devote himself to writing. He made his best to compile 『Korean Buddhist History Dictionary』 and 『Buddhist Science Dictionary』. Hyoseong was a principal of Daewon Buddhist College, which was the first Buddhist college founded by Layman Jang Gyeong-Ho and played the partial role in the education of lay disciples. In this way, he paid attention to Buddhism Popularization Movement. Besides the effort for Buddhism popularization, he wrote and published 『Bulgyohakdaeyo』and 『Bulgyohaksaryak』 and he made constant effort for the development of Korean Buddhist Study.

경기도 이천 안흥사(安興寺)와 이천향교(利川鄕校)의 역사와 인물

고영섭 ( Ko Young-seop ) 한국불교사학회 한국불교사연구소 2021 한국불교사연구 Vol.19 No.-

This paper examines the history of Anhung Buddhist Temple and Ichun Hyang-gyo, at Ichon, Gyeong-gi province and the leading figures associated with it. Anhung Buddhist Temple was located in the city of Ichon on the border of Anhung-dong and Gilsan-dong. It is assumed that the temple was established during the late Unified Silla or early Goryo dynasties, prospered for hundreds of years, and was then abandoned during the late Goryo or early Chosun dynasties. It had twin five story stupas that are assumed to have been built in the late Unified Silla or early Goryo dynasties. Because of their size, this temple is considered to be a mega-sized temple and to have been relatively important. It is also believed that it must have had high priests residing in it, who were influential in the Buddhist circle during the early Goryo dynasty. Considering the political-cultural situation at the time, it is assumed that the southern and northern parts of Gyeong-gi province would have been closely related. It is also assumed that Dobongwon Temple (also known as Young-Gook Temple, represented by Bubansun Hyegeo) was dominant in the north, and Godalwon (also known as Godalsa Temple, represented by Chanyoo of Bonglim-Sanmum) took the lead in the south. It is also worth noting that Seosan Bowon Temple (represented by Tanmoon of the Huayan school) and Hui-yang-won in Moon-gyong (also known as Bong-am Temple, represented by Gung-Yang of Hunyang-Sanmoon) were temples that were greatly influenced by King Gwang-Jong, after the founding of Goryo by King Tae-Jo. Anhung Buddhist Temple would have had good connections with the high priests of the Huayan, Seon, and Buban Seon schools, who led the Buddhist circle of Goryo. Some of the famous leading figures in the history of Ichon include Shinil Seo, Pil Seo, Hee Seo, Nool Seo, Won Seo, and Gong Seo. Pil Seo was a son of Shinil Seo. He lived during the Silla dynasty and was active in the era of King Gwang-Jong. He rose to the government position of Nae-Ui-Ryong and was given the posthumous name of Jungmin after being enshrined in King Gwang-Jong’s shrine as a meritorious retainer at the founding of the dynasty in 994 (the 13th year of King Sung-Jong) with Shinsung Yoo. Hee Seo was enshrined in the Seol-Bong school with Gwan-Ui Lee and An-Gook Kim in the late Chosun dynasty. The Hyungam of the municipal government, Woo Lee, turned the site of the Anhung Buddhist Temple into a Confucian shrine and named it the Anhung school. Soon afterwards, he gathered students and started to lecture in 1389, during the era of King Chang of Goryo. In 1401 (the era of King Taejo of Chosun), Gamboo In-Dal Byun founded Ichon Hyang-Gyo at the same site, the 1st Ri of the north western region. Junee Se-Gwan Lee built Ae-Ryun-Jung and converted it into a Salon, a place where intellectuals who lived in Seoul and surrounding areas could meet and converse. From the moment the Anhung Buddhist Temple became Ichon Hyang-Gyo, it was recognized as a sacred place for Confucians. The supporting rocks for the temple flag pole had disappeared, and the stupas were relocated to other sites; one of the five-story stupas was sent to the Gyong-Bok Palace, and the other to the garden of Okura-Shugokan in Japan. Since that time, there has been nothing to remind us that the place was previously a Buddhist sanctuary. It was only verified as a Buddhist temple site when roof tiles with the inscription of the Anhung Buddhist Temple were excavated in 1998 by the Seoul National University Museum and in 2004 by the Central Heritage Administration. I hope Anhung Temple can be restored by having everything returned to the original site.

분황 원효 저술의 서지학적 검토 -교판(敎判)인식(認識)과 학문(學問)방법(方法)과의 관련을 중심으로 -

고영섭 ( Young Seop Ko ) 한국불교사학회 한국불교사연구소 2013 한국불교사연구 Vol.2 No.-

The purpose of this study was to try the bibliographic analysis on the book of Bunhwang Wonhyo (617~686). It is estimated that the books of Wonhyo are total 103 (105) books consisting of 202 volumes (+6 unknown volumes) or 208 volumes (+ 6 unknown volumes). If we count 6 unknown volumes as 1 book respectively, he wrote 103(105) books, 208(214) volumes. The figure was calculated by generalizing the books that have been identified until now on. His current books remained are about 20(22) books. Wonhyo wrote books about very wide areas of Tantric Buddhism except Esoteric Buddhism. The book could be born because of his fair three vehicles, one vehicle and reconciliation & harmony study method via suggestion → analysis → reconciliation of dispute. Wonhyo`s fair recognition over doctrinal classification has been enlarged and deepened in his book preparation process. Unlike his initial book where he did not recognize the doctrinal classification, he wrote book under the recognition of doctrinal classification after establishing 4 doctrinal classifications encompassing three vehicles and one vehicle. At the same time, his study method was ``proposal of great meaning and sutra point``→ ``analysis on title, principle and doctrinal classification``→``reconciliation of dispute for sutra explanation. The recognition over doctrinal classification and study method were the driving forces to create wide books of Wonhyo and the priming water to create the books with high completeness.

광해군의 불교인식

고영섭 ( Young Seop Ko ) 한국불교사학회 한국불교사연구소 2013 한국불교사연구 Vol.2 No.-

The purpose of this study was to research the Buddhism recognition of Gwanghaegun who tried to rescue Joseon by searching for strenuous effort internally and Gimi externally in the rapidly changing East Asian situation in the middle end of Joseon Dynasty. In the history of Joseon Dynasty, along with Yeonsangun, Gwanghae was called ``Gun`` rather than ``King`` and Silrok was degraded to ``Ilgi``. After his death, his grave has been called ``Myo`` rather than ``Neung``. Joseon Confucian scholars have call him ``Pyeju`` meaning dethroned king, ``Hongun`` meaning dark, mediocre king or ``immoral person`` who killed step mother and brother in many books. His king name has been described as ``Gwanghaeju`` rather than Gwangjo or Gwangjong. His reign period has been degraded to ``Honjo`` meaning dark, immoral age. In the recent study, however, the viewpoint to consider him as wise king who performed Daedongbeop, cast currency and developed silver mind to promote social and economic policy and performed a benefit diplomacy with outstanding diplomacy sense has been enlarged. Gwanghaegun was ``wise`` king who gave a priority to the abundant lives of people by searching for strenuous effort internally and Gimi policy externally in the rapidly changing international situation including Bunjo (court division), extinction of Ming, appearance of Ching and reorganization of Japan. Gwanghaegun renewed his existing recognition over Buddhism while seeing the patriotism of a lot of priests who sacrificed their lives for country in the first Bunjo age and the second Mugunsa activity. However, Gwanghaegun had no choice but to have Shamanic Fortune Belief while having mother-son relationship with a court lady Kim Gae-Si and exchanging with Buddhist nun Yesun who had deep relationship with royal ladies and gave deep effect to royal Buddhism. While having a close relationship with Seongji who was considered as magic monk or mad monk by Confucian scholars, Gwanghaegun`s recognition over Buddhism had no choice but to have Shamanic Fortune Belief and he had limit in expanding or developing Buddhism in society. Fortunately, while exchanging with Zen priest like Buhyu Seonsu and his disciples, Byeokam Gakseong and Gohan Huieon, he could enshrine his Sari in his the temple of the vow, Bonginsa and establish an assembly for commandment in his prince`s the temple of the vow, Cheonggyesa. Gwanghaegun`s recognition over Buddhism was clearly different from that in the age before the reign of King Seonjo. Gwanghaegun could understand Buddhism newly through the priests who sacrificed their lives for country in Bunjo age. After he became a king, he paid attention to the thought of Buddhism as well as the thought of stiffened Confucianism. In this way, he could relax king`s and Confucian scholar`s negative recognition over Buddhism. We can understand the Buddhism assistance in the age of Gwanghaegun as well as the Buddhism in Bunjo age in this way. Therefore, Gwanghaegun can be evaluated as ``wise`` king who gave a priority to the abundant lives of people by searching for strenuous effort internally and Gimi policy externally in the rapidly changing international situation including Bunjo (court division), extinction of Ming, appearance of Ching and reorganization of Japan for 15 years of his reign. The reason that he adopted flexible Buddhism as well as stiffened Confucianism and he succeeded traditional culture but did not exclude the foreign culture can be understood in this context. After all, Buddhism was a driving force to give flexible thought to Gwanghaegun. It was expressed as the mind to love people.

태고(太古)의 자심학: 몸체[정(定)]의 심화와 몸짓[혜(慧)]의 위축

고영섭(Young Seop Ko) 동국대학교 불교문화연구원 2004 佛敎學報 Vol.0 No.41

『삼국유사(三國遺事)』의 고승(高僧)과 성사(聖師) 이해 ― 일연(一然)의 역사인식과 관련하여 ―

고영섭 ( Ko Young-seop ) 한국불교사학회 한국불교사연구소 2018 한국불교사연구 Vol.13 No.-

This paper examines monk Ingak Ilyeon’s (麟角一然, 1206-1289) understanding of enlightened monks among eminent monks in his book Overlooked Historical Record of the Three Korean Kingdoms. Ilyeon devoted his life to discovering enlightened monks among the eminent monks throughout history and honoring them as cultural heroes. He realized that those enlightened masters were the most influential people in their communities and were cultural heroes because they were models of an ideal human being during that era. In an effort to pass down the spirit of independence and enthusiasm those heroes showed, he collected records of them and included their biographies in Overlooked Historical Record of the Three Korean Kingdoms because Busik Kim’s History of the Three Korean Kingdoms had missed them. In Overlooked Historical Record of the Three Korean Kingdoms, there are many enlightened masters who were eminent in their era. Among them, Jitong, Kwangi, Dosung, Bansa, Chupsa, Boduk, Wonhyo, Sillim, Pyohoon, Yeonhoi, and Jungsu were cultural heroes of their eras who showed a new way of life and were the most influential people in their communities who affected public opinion. Ilyeon noticed this and directed his attention to these heroes’ lives, which he considered a manifestation of Buddha and Bodhisattvas. As a result, he put the life stories of the hermit Ilsa, of the elegance master, of national teacher and royal teacher of enlightened masters in his history record since History of the Three Korean Kingdoms did not include them. Although Ilyeon did not perform a thorough examination, he seems to have understood the main differences between enlightened great master/monk/an elder, master/eminent monk, dharma teacher/monk, meditation master/precept master, and sramana/bhikkhu/monk. In Overlooked Historical Record of the Three Korean Kingdoms, these terms were often used with careful consideration; this represents Ilyeon’s historic point of view in which he establishes enlightened masters as cultural heroes and the most influential people in society. He wrote Overlooked Historical Record of the Three Korean Kingdoms not only to include the historical events History of the Three Korean Kingdoms overlooked, but also to actively record the important values passed down throughout history based on his mystic and magical historical point of view. In his view, the enlightened masters throughout history were the most influential people in their communities, and at the same time, models of an ideal Buddhist. Ilyeon criticized Busik Kim’s History of the Three Korean Kingdoms on many points: Kim did not write anything about enlightened monks who played important roles in the country, he missed all the important Buddhist events that brought critical changes to the history of the nation, he wrote only about three Korean kingdoms ―Koguryo, Baekje, Silla ― without writing anything about Kojosun, Buyeo, Gaya, Samhan, Okjeo, Dongye, or Great Balhae that were the origins of our race, and he did not write any biographies of great Buddhist figures who were the most influential people in Buddhist countries. For these reasons, Ilyeon wrote Overlooked Historical Record of the Three Korean Kingdoms as an alternative history in which he could actively include the value of the lives of enlightened monks who were cultural heroes and the most influential figures in society.

한국불교사 기술의 방법과 문법

고영섭 ( Young Seop Ko ) 한국불교사학회 한국불교사연구소 2012 한국불교사연구 Vol.1 No.-

삼각산 화계사의 역사와 인물 -조선왕실과 대원군가의 불교인식 및 고봉과 숭산-

고영섭 ( Young Seop Ko ) 한국불교사학회 한국불교사연구소 2014 한국불교사연구 Vol.4 No.-

The purpose of this study is to research the history and figure of Samgaksan Hwagyesa, which is a summation place of Gyeongsan temple culture and an origin of Jingyeong culture. The temple is known for 3 beauties. Namely, flower is beautiful, valley is beautiful and temple is beautiful. It has been the central temple of Geyongsan. Hwagyesa containing the history of 1 thousand year has been the main stage of the figures who are proper for history and culture. Tanmun(900~975) who was a royal priest and national priest under the rule of King Gwangjong of Goryeo resided in the temple. Since that time, Bodeokam, which was a forerunner of Hwagyesa, has been the famous temple of Gyeongsan until the mid Joseon Dynasty. As it becomes the vow temple of Seopyeong Gun Lee Gong and Deokheung Daewongun Family in the mid Joseon Dynasty and Heungseon Daewongun Family in the late Joseon Dynasty, its temple grade and temple power were great. Especially, Heungseon Daewongun, his grandson

부휴선수계(浮休善修系)의 선(禪)사상과 법통(法統)인식

고영섭 ( Young Seop Ko ) 한국불교사학회 한국불교사연구소 2014 한국불교사연구 Vol.4 No.-

The purpose of this study was to research the Seon thought and dharma lineage recognition of Buhyu Seonsu System that was performed at full scale in the mid-late Joseon Dynasty by comparing it to Cheongheo Hyujeong System. The Seon thought of Buhyu Seonsu System that had been active since Gwanghaegun and King Injo focused on the Hwaeom Doctrine as the tradition of together with practice the esoteric tradition and the teaching of the scriptures training Seon and Doctrine and peak of doctrine. The trend shared the pulse with the tradition of together with practice the esoteric tradition and the teaching of the scriptures that was connected to Bojo Jinul and Naong Hyegeun. It was different from the ``tradition of entering the Seon gate or Meditation practice after completing the study of doctrine that was connected to Imje Uihyeon and Taego Bou. When compared to the fact that Cheongheo System has the viewpoint of the central axis of Seon and subordinate Gyo(主禪從敎), it maintained the viewpoint to have Seon and Doctrine at the same time. In the late Joseon Dynasty, the dharma lineage recognition of Cheongheo System that was interlocked with the appearance of the study of genealogy(譜學) gave an impact to the dharma lineage recognition of Buhyu System. It adopted the theory of dharma lineage originated from Imje·Taego but it also opened the contact point with the theory of dharma lineage originated from Yeongmyeong·Jinul·Naong of Gyosan Heogyun. It is represented as the appearance of the dual structure to succeed Bojo Seon in Seon thought but succeed the theory of dharma lineage originated from Imje·Taego in dharma lineage theory. It is also found in the Seon thought connected from Byeoksong Jieom to Buyong Yeonggwan and Buhyu Seonsu. It is the status of Buhyu System that is discriminated from the main trend, Cheongheo System. Therefore, it can be said that the Seon thought and dharma lineage recognition of Cheongheo System and Buhyu System have reinforced the territory of Jogye Order of Korean Buddhism mutually.

‘가야’(Gaya) 명칭의 어원(語源)과 가야불교의 시원(始原)

고영섭 ( Ko Young-seop ) 한국불교사학회 한국불교사연구소 2017 한국불교사연구 Vol.12 No.-

This paper examines the etymology of the name of the country Gaya and the origin of Gayan Buddhism. Gaya, a country located in the southern part of the Korean peninsula, was one of the Four Kingdoms, not only equally competitive with other three kingdoms but also strong enough to invade Japan. King Suro named the country “Gaya,” or “Great Gaya,” after Buddha Gaya where Buddha attained enlightenment, and thus became the spiritual home of Buddhists. King Suro called the new palace site of Gaya both “a place where 16 arhats will live” and “a place where 7 saints will live.” By presenting such a Buddhistic view of the name of the new palace site, he showed his intention to build a country that would be ruled based on Buddhist ideology, which was considered an advance in civilization from the international point of view. For this reason, the year AD 42, when King Suro arrived at Gaya by sailing the West Sea, was both the year of the founding of the country and the first year of Gayan Buddhism. King Suro’s eighth-generation descendant, King Jilji, reconfirmed official recognition of Buddhism by founding the Daewang and Wanghu temples. After that, Gaya was ruled based on Buddhist ideology while focusing on advanced culture such as iron technology and shipbuilding, which led the country to expand its trade range overseas. As a result, Gaya opened the Period of the Four Kingdoms by becoming a country equally competent to the other three kingdoms, Koguryo, Baekje, and Shilla. Thus, Golden Crown Gaya as well as Ara Gaya of the early Gaya period and Great Gaya of the latter Gaya period, which carried on commerce with mainland China, left a very important imprint on the ancient history of Gaya in terms of relations among countries such as China and Japan. These were the major Gaya kingdoms. Therefore, an integrated understanding of these kingdoms is required as well as a more synthetic understanding of the reception and development of Buddhism, which was their spiritual culture.