천성진성의 현황과 문화재적 가치

서치상,김윤정,류미리 한국건축역사학회 2016 한국건축역사학회 학술발표대회논문집 Vol.2016 No.춘계

여말선초 목조건축 부재 묵서명에 관한 연구

서치상,Seo, Chi-Sang 한국건축역사학회 2018 건축역사연구 Vol.27 No.3

This paper aims at researching on the substantial characters of the memorial address, namely the mookseo-myeongs(墨書銘), written at the members of the wooden buildings in the late period of Goryeo Dynasty and the early period of JoseonDynasty. In this paper, I pursued to declare the systematic origins by the comparison the Buddhist buildings with the other buildings, on the focused the written patterns. Furthermore, I tried to examine the transitional trends in the late period of Joseon Dynasty. The results are as follow: First, it is supposed that the mookseo-myeongs of the Buddhist buildings were not used for the a memorial address for the ceremony of putting up the ridge beam, so to speak the sangryang-muns(上樑文), but the prayer address(發願文) to memorize the donations of the believers for the constructions. Second, it is supposed that 'the short sangryang-muns' were originated in the mookseo-myeongs of Buddhist buildings and the other ancient prayer address. In the late period of JoseonDynasty, those were established in the formal literary styles. Third, to the early period of JoseonDynasty, 'the long sangryang-muns' were partially used in the several royal palaces. In the late, those were widely used not only in the royal palaces but also in Buddhist buildings, but those literary patterns were rarely changed from the former types.

朝鮮初期 王室願堂의 建立과 관련한 佛寺建築造營에 관한 硏究

徐致祥 순천대학교 공업기술연구소 1987 工業技術硏究所論文集 Vol.1 No.-

In the early period of the Chosun Dynasty, the construction of Won­dang that was the shrine of royal family was prevalent, in spite of the suppression against Buddism. The government and royal families engaged in the construction of Won­dang as positively as general government’s controlled projects. The royal families and the members of royal court participated in Do­gam, which was the top managing agency of the project. The architectural builders and Buddist builders were employed, and the scores of thousands of Buddists who were not eligible to membership and the common people were mobilized in the construction. The financial resources were mainly the paddy­­fields and ordinary fields supplied from royal families, and were managed by Nae­soo­sa that was the secret service of royal household consumption. Futhermore the temples assigned as Won­dang were remitted the tuition tee and labors.

朝鮮時代 願刹造營과 建築特性

서치상 동명정보대학교 2002 건축도시연구소 저널 Vol.1 No.-

南道의 禪宗伽藍 建築에 관한 硏究 - 九山禪門 계통 禪宗伽藍의 配置技法을 중심으로 -

徐致祥 순천대학교 남도문화연구소 1994 南道文化硏究 Vol.5 No.-

광해․인조 연간의 해인사 수다라장과 법보전 상량문 연구

서치상 한국건축역사학회 2020 건축역사연구 Vol.29 No.1

This paper attempts to study on the substantial characters of the sangryang-muns written for theconstructions of Sudara-jang and Beopbo-jeon at Haein-sa in the years of king Gwanghae and kingInjo. On that basis, it also attempts to declare the first time that the Buddhist Order firstly usedlong sangryang-mun, and to presume the background of the constructions. The results are asfollows:First, the queen, Mrs. Ryu and court ladies of king Gwanhae had participated as donators to theconstructions. Therefore, it is supposed that the constructions had been promoted by the queen'sBuddhistic beliefs as well as the commemoration of the 6th award of eulogistic posthumous title toking Gwanghae. Second, throughout the history of Korean Buddhism, long sangryang-mun was firstly used in theconstruction of Sudara-jang. Therefore, we can see the fact that long sangryang-mun wasintroduced to the Buddhist Order, as donation by royal families. But the long sangryang-muncouldn't be suitable for the traditional customs of Buddhism, the monks wrote additionally theBalwon-mun, so to speak, the pryer address. Third, the sangryang-mun of Beopbo-jeon was written in the mixed format of long sangryang-munand traditional Balwon-mun. It is supposed that the Buddhist monks wanted to keep the traditionalcustoms. Four, in the late period of Joseon dynasty, the same formats as the sangryang-muns of Sudara-jang and Beopbo-jeon have been widely used in the various Buddhist buildings. Consequently, it issupposed that these three sangryang-muns were the embryonic formats for the major types of thelate Buddhist building sangryang-muns. 본 논문은 광해․인조연간의 해인사 수다라장과 법보전 중수 때의 상량문 3건을 대상으로 불교계가 ‘긴 상량문’을 최초 수용한 시점과 그 배경을 규명하는 한편, 문장구성과 문체형식을 비교, 검토함으로써 이후 불교건축 상량문의 유형적 선구로서 그 위치를 규명하는 데 목적이 있다. 다음은 연구결과를 정리, 요약한 것이다. 첫째, 당시 공사는 광해군 왕비가 독실한 불교신자인 데다 한 해 전 왕의 6번째 존호 수여를 기념하기 위한 것으로 그 배경이 추측된다. 다만 중간에 발생한 인조반정으로 법보전 공사는 늦어지고, 상량문도 직전의 2건과 다른 형식으로 작성되었다. 둘째, 수다라장의 상량문 2건 중 1건은 그간 불교계가 사용한 적 없는 통식적인 ‘긴 상량문’이다. 따라서 임진왜란 직후 왕실 원당사찰의 조영 때 ‘긴 상량문’이 도입되었음을 알 수 있다. 다만 불교계의 관례에 맞지 않았던 탓에 당시까지 사용하던 발원문 형식의 상량문을 별도로 작성하게 된다. 셋째, 법보전 상량문은 수다라장의 2건과 달리 크게 축약한 ‘긴 상량문’에 발원문을 조합한 절충형식의 상량문이다. 이는 ‘긴 상량문’ 도입 초기에 이를 수용하되 발원문과 합쳐서 상량문으로서뿐 아니라 발원문으로 사용하고자 했던 불교계 나름의 해법으로 추측된다. 넷째, 이후 불교건축 조영 때 두 건물의 상량문 3건과 같은 형식이 주로 사용된 점에서 불교건축 상량문의 유형적 선구로서 그 의미가 크다. 특히 ‘긴 상량문’이 일반화됨에 따라 이를 발원문과 조합한 절충형식의 상량문이 주류를 이루었음을 알 수 있다.

조선후기(朝鮮後期) 범어사(梵魚寺) 승인공장(僧人工匠)의 동래지역(東萊地域) 조영활동(造營活動)

서치상,Seo, Chi Sang 한국건축역사학회 2003 건축역사연구 Vol.12 No.3

The purpose of this study is to show the constructional activities conducted by the Buddhist craftsmen of Bumeo-sa, especially to focus on the government constructions at Dongrae province in the 1700s. The result is as follows: 1) In the early 1700s, Bumeo-sa developed to become a great Buddhist temple and was be able to possess a large number of workers and craftsmen. On the base of these workforce and skill, the Buddhist craftsmen of Bumeo-sa played the most leading roles for the government constructions until the late of 1700s. 2) Though the conditions of finance and workforce at Dongrae province were not good enough at that time, several huge government constructions could be promoted successively, owing to Bumeo-sa's supports. 3) Above all, the Buddhist craftsmen in Bumeo-sa monopolized the construction of Dongrae Hyangyo in the middle of the 1700s. But the private craftsmen got replaced their main roles in the government and temple constructions since the late of the 1700s.

고려시대 궁실건축 상량문 연구

서치상,Seo, Chi-Sang 한국건축역사학회 2016 건축역사연구 Vol.25 No.6

Sangnyang-mun(上樑文) is not only a memorial address for the ceremony of putting up the ridge beam, namely the sangnyang-ceremony(上樑式) but also the executional record of building construction. This paper aims at researching on the oldest five sangnyang-muns written for the constructions of palaces and government offices in Goryeo Dynasty, especially viewed in the architectural history. The results of that are as follows: First, it is supposed that sangnyang-mun originated in the ancient Chinese ceremonial songs for the celebration of building construction. Second, as compared against the former times, the sangnyang-muns in Goryeo Dynasty were written to the advanced establishing forms and literary patterns, so to speak, these were the more developed styles. Third, in the 12th century, sangnyang-mun was introduced from Chinese Song to Goryeo. To the late period of J oseon Dynasty, sangnyang-mun had been to write for the sangnyang-ceremony as necessary memorial address. Fourth, the writers of five sangnyang-muns in Goryeo Dynasty were the new civil ministers appointed by the soldier rulers. They wrote the contents of their sangnyang-muns, especially focused to the king's achievements. And in the yugwi-song(六衛頌), they recited six poems in which were complicated the world view and aesthetics of the time.

機張 長安寺 大雄殿의 造營記文과 建築形式에 관한 연구

서치상 한국건축역사학회 2010 건축역사연구 Vol.19 No.2

Jangan-sa is one of the Buddhist temples in the southeastern seaside district, which was restored directly after the termination of Japanese Invasion of Korea in 1592. Recently we could find out 4 records on the constructions of Daeoong - jeon in Jangan-sa. These are <Jondori - Mookseo-myeong> written in the 12th year of Emperor Soonchi, <Jondori - Bachim - janghyeo Mookseo - myeong> written in the 8th year of Emperor Geonryung, <Mookseo - myeong> written in 1947 Buddha Era and <Mookseo - myeong> written in 1951 Buddha Era. Until the revelation of these records, the present building has been considered to be built in 1657, the 8th year of King Hyojong, based upon Kim Bang - han's「Jangan - sa Daeoong - jeon - gi」. Because the gongpo of Daeoong - jeon was finished with the type of the late period of Chosun Dynasty, we doubt of the correction on it's building date, just in the year of 1657. Now we are able to examine the building date and the alteration date, based upon the actual measurement and constructional records of Daeoong - jeon. So to speak, the building destroyed in 1592, had been restored in 1658, the 9th year of King Hyojong and was reconstructed in 1744, the 20th year of King Youngjo. Afterward it was repaired on small scales in 1947 and in 1951. Though this building is considered to be lack of the completeness owing to the later alterations, it is still worthy heritage for the research on the building type at the directly after the termination of Japanese Invasion of Korea in 1592. 기장 장안사는 임란 직후에 복구된 동남해안지역 사찰 중 하나이다. 최근 필자에 의해서 이 사찰의 대웅전에 관한 4건의 조영기문이 발견되었다. 즉, <順治十三年記 宗道里 墨書銘>(孝宗 8년, 1657), <乾隆八年記 宗道里 받침장혀 墨書銘>(英祖 20년, 1744), <佛紀二九百七十四年三月日記 緣化秩>(1947년), 그리고 <佛紀二九七八年記 緣化秩>(1951년) 등이 그것이다. 이 자료들이 발견되기 전까지 장안사 대웅전은 鰲亭 金邦翰의 「長安寺大雄殿記」에 근거해서 효종 8년(1657)에 건립되었다고 알려져 왔다. 그러나 「장안사대웅전기」는 1660년에 작성된 간접사료이다. 또한 지금 남아 있는 공포의 법식 등이 창건 때보다 이후의 것인 탓에 건립연대에 대한 신빙성이 부족했다. 그러다가 최근 필자 등에 의해서 실측작업이 이뤄지고, 종도리 하단의 묵서명을 비롯한 4건의 문건이 발견됨으로써 건립연대를 정확히 확인할 수 있었다. 즉, 임진왜란 때 소실된 대웅전은 효종 9년(1658)에 복구, 중창되었으며, 이후 英祖 20년(1744)에 중수공사가 있었고, 다시 1947년과 1951년에 각기 소략한 수리 공사가 있었음을 알 수 있었다. 이를 바탕으로 현재의 공포 부분은 1744년에 변개된 것으로 추정된다. 비록 대웅전은 공포 등 일부가 변개되어서 건축적 완결성이 부족하지만 임란 직후의 건축유구로서 건축사적으로 대단히 중요하다고 판단된다.

17세기 범어사 상량문 연구

서치상 한국건축역사학회 2020 한국건축역사학회 학술발표대회논문집 Vol.2020 No.11