納塔經典의 시대적 變遷考

문상련(Sang Leun Moon) 동국대학교 불교문화연구원 2012 佛敎學報 Vol.0 No.62

필자는 納塔經典의 시대적 變遷考란 제목하에 삼국기로부터 조선조에 이르기까지 탑에 경전을 納入한 枝提건립 양상과, 시대에 따라 納塔經典이 어떻게 변이되었는가에 대한 고찰을 통해 다음 내용을 밝혀 보았다. 불교 公傳이전인 4세기 초에 이미 造塔사례가 보이는 바, 佛舍利의 한정으로 인해 불교 초전기로부터 한국에서는 주로 法舍利를 납입한 枝提가 건립되는 양상을 보인다. 여기서 法舍利란 경전을 말하는 것으로, 탑에 경전이 납입된 경우 造塔규범을 전하는 경전 여하에 따라 納塔經典에 변이가 생겨남을 볼 수 있다. 또한 納塔經典의 경우 시대에 따라 그 내용이 달라짐을 발견할 수 있어 백제의 경우 『금강반야경』이,통일신라 초에는 佛法身偈가, 통일신라 중후반에는 『무구정광대다라니경』 및 『불정존승다라니경』 등이 납탑됨을 볼 수 있다. 또한 고려조의 경우 『무구정광대다라니경』 및 『불정존승다라니경』 규범에 따른납탑 흔적을 발견할 수 있으나, 주로 『일체여래심비밀전신사리보협인다라니경』이 納塔되었음을 보게 된다. 이러한 예는 納塔經典에 따른 造塔의 시대적 선후를 가늠할 수 있는 근거가 되며, 또한 연대 미상 탑들의 조탑 시기를 추정할 수 있는 규준이 되기도 할 것이다. Under the title of A Study on the Changes of Sutras Enshrined in Stupa according to Periods, the investigator investigated the establishment patterns of caityas that enshrined sutras in stupa from the period of Three Kingdoms to Choson dynasty and the changes of sutras enshrined inside stupas according to periods. The findings were as follows: There were cases of building a stupa as early as in the early 4th century before Buddhism was formally transmitted to Korea. Due to the limited number of Sarira, however, they usually built Caitya that enshrined Dharma-Sarira in Korea from the early days of Buddhism in the nation. Here, Dharma-Sarira refers to sutra. When sutras were enshrined in stupa, there were changes to the sutra enshrined in Stupa according to the sutras covering the stupa establishment norms. Sutras enshrined in stupas varied in content according to periods. The examples of stupas built during the reign of King Muwang(600∼641) of Baekje Kingdom show that they built Caityas that enshrined Vajracchedikaprajnapara mita Sutra as Dharma-sarira in stupas in the early 7th century. Ancient Shilla Kingdom started to build Stupas without sutras but only sariras enshrined in them in 634. After unification of three Kingdoms, however, Shilla enshrined sutras in stupas according to the sutras norms that were the grounds for building a stupa. They enshrined Buddha-Dharmasarira-Gatain early Unified Shilla and Rasmivimalavisuddhaprabhadharani Sutra and Sarvadurgatiparisodha nosoisavijayadharani Sutra in middle and late Unified Shilla. In Goryeo dynasty, they usually enshrined Sarvatathagatadhisthanahrdayaguhya dhatukarandamudradharani Sutra in stupas with some cases in which Rasmivimalavisuddhaprabhadharani Sutraand Sarvadurgatiparisodhanosniiavijaya dharani Sutrawere enshrined in stupas. They also started to carve the content of Sarvadurgatiparisodhanosnisavijayadharani Sutra outside in the form of laksata called dharani laksata. In Joseon dynasty, they recorded the cases of building stupas and enshrining sutras in Taejoshilok. One record says that the complete collection of Buddhist sutras was enshrined in the five-story pagoda of Yeonbok Buddhist Temple in 1393. Those cases clearly show the changing patterns of sutras enshrined in stupas from Vajracchedikaprajnaparamita Sutra to Buddha-Dharmasarira-Gata, Rasmi vimalavisuddhaprabhadharani Sutra, Sarvadurgatiparisodhanosnisavijayadharani Sutra, and Sarvatathagatadhisthanarrdayaguhyadhatukarandamudradharani Sutra. The diversity of sutras enshrined in stupas will offer grounds to make a chronological judgment of stupas and criteria to estimate the construction time of stupas whose establishment years are unknown.

불교 부적(符籍)의 연원과 전개 - 돈황 사본에 실린 불교 부적을 중심으로 -

문상련(정각)(Moon, Sang-Leun(Ven. Jung-Gak)) 동국대학교 불교문화연구원 2023 佛敎學報 Vol.- No.101

고려후기 불교 부인(符印)의 전개

문상련(Moon, Sang-Leun),김연미(Kim, Youn-Mi) 동국대학교 불교문화연구원 2021 佛敎學報 Vol.- No.96

한국불교에서는 적어도 고려시대부터 다양한 부적(符籍)들이 사용되어왔다. 부적이라 하면 흔히 민속신앙에서 사용했던 부적만을 생각하기 쉬우나, 불교 전통에서 기원한 다양한 불교 부적들이 800년 이상 한국의 신앙에서 다양한 방법으로 사용되어왔다. 이러한 불교 부적들은 중국에서 기원하여 전래되었으며, 원래 도장, 즉 인장(印章)에 부적을 새겨 찍었던 관습으로부터 발전했기 때문에 관련 유물들을 불교 부인(佛敎符印)이라 칭하는 것이 적절하다. 현재 해외 학계에는 중국의 불교 부인만이 알려져 있다. 또한 국내 학계에서 불교 부적이라는 연구주제는 불교학, 민속학, 미술사학의 사각지대에 방치되어 제대로 주목받지 못한 채, 조선시대 부인들만이 소략하게 연구되어왔다. 따라서 본고에서는 한국불교 부인들 중 고려시대 유물을 중심으로 그것을 체계적으로 정리하고, 그 변화 과정을 분석해 보았다. 분석 결과 8종의 고려 유물에 수록된 20종의 불교 부적을 발견할 수 있었으며, 시대가 내려올수록 부인의 형태가 양식화(樣式化, stylization)되고 효험은 간략화되었으며, 간혹 부인의 효험이 부인의 명칭으로 변환되기도 하는 현상을 발견할 수 있었다. 또한 13세기 후반부터는 여러 가지 종류의 부인을 한꺼번에 모아 종합해 판각하여 간행하는 예가 유행했음을 알 수 있었다. 이처럼 다양한 종류의 고려 부인들 중에는 해외에서도 아직 발견되지 못한 종류들이 많기에, 본고에서 다룬 고려 부인에 대한 연구는 동아시아 불교 부인 연구에 기여하는 바가 클 것으로 생각된다. This paper examines little-studied Buddhist puin (符印), or “talisman-seals”, from the Koryŏ dynasty. Various kinds of talismans have been used in the Korean Buddhist tradition since the mid Koryŏ period, if not earlier. Korean Buddhist “talisman-seals” have not received the academic attention that they may be due, and only some examples from the Chosŏn dynasty have been briefly mentioned in previous scholarship. A growing number of scholars across the globe began to study Buddhist “talisman-seals” in recent decades; however, they are mostly focusing on Chinese examples thereof. In order to contribute to the study of the East Asian talisman-seal culture, this paper attempts systematic analyses of Korean “talisman-seals” from Koryŏ. This paper found 20 kinds of Koryŏ “talisman-seals” which have been discovered in the pokchang (腹藏) from inside Buddhist statues, as well as inside a silver bracelet. Through a careful visual analysis and examination of accompanying inscriptions, this paper explores the transformation of the shape, function, and usage of the “talisman-seals” during the Koryŏ period.

束草 普光寺 佛像 腹藏 典籍

文相連(正覺)(Moon, Sang Leun) 한국문화사학회 2017 文化史學 Vol.0 No.47

증명삼화상(證明三和尙)의 형성 배경과 불교적 위상

문상련(Moon Sang-leun) 보조사상연구원 2021 보조사상 Vol.61 No.-

지공, 나옹, 무학은 조선 초부터 삼화상(三和尙)이라 불리었으며, 삼성(三聖)으로 인식된 채 삼성각(三聖閣)에 봉안되어 예배 대상으로 존중되기도 하였다. 또한 18세기 이래 증명삼화상(證明三和尙)의 개념이 성립되었으며, 근세 성립된 󰡔석문의범󰡕에서는 ‘위작증명 법사’로 칭송되기도 하였다. 위작증명(爲作證明) 내지 증명법사란 ‘부처님의 현신’과 동일한 개념으로 받아들여지는 표현으로, 최고의 신앙 대상에 붙여지는 칭호이다. 그럼에도 증명삼화상의 형성 과정과 의미에 대한 기존 연구는 미진한 편이었다. 이에 논자는 ｢불조전심서천종파지요｣와 󰡔자기산보문󰡕을 바탕으로 삼화상의 개념 내지 그에 대한 조사예참문이 성립되었을 가능성을 말하였다. 또한 󰡔설선의󰡕 발문 중 ‘｢조사예참｣에 보조와 지공, 나옹, 무학이 포함된 예’와 ‘이런 예는 대노사(大老師) 때를 따라야 한다’는 청허의 제자 중관해안의 언급과, 관매설매가 보조 및 삼화상을 포함한 󰡔선문조사예참작법󰡕을 간행한 예 등을 통해 청허대의 규범이 제자들에 전승되었음을 말하였다. 또한 󰡔천지명양수륙재의범음산보집󰡕의 경우 보조와 지공, 나옹, 무학 등이 ｢선문조사예참｣에 존재했으나, 해동 제1조 태고보우마저 ｢선문조사예참｣에 편입되지 못하고 하위 항목인 ｢선설제산단｣에 신입(新入)된 예는 청허의 유훈이 크게 작용한 때문이라는 점을 말하였다. 이런 바탕 속에 증명삼화상이란 개념이 정립 확산되어 오늘에 이르며, 증명삼화상은 보조의 목우가풍을 이어 ‘근원을 달리하는 물줄기’가 된 부휴 문도들에 의해 추앙된 채 임제종을 넘어 통합의 조계종을 추구하는 정신과 맞물려 존재하고 있음을 말하였다. Jigong 指空, Naong 懶翁, and Muhak 無學 were called the Three Masters (Sam hwasang 三和尙) since the early Joseon period. Revered as Three Saints (samseong 三聖), they became the object of worship at Samseonggak 三聖閣, or the Shrine of the Three Saints. After the 18th century, they came to be revered as the Three Verification Masters (Jeungmyeong sam hwasang 證明三和尙). In the Seogmun uibeom 釋門儀範 compiled in the early modern times, the three masters were praised as the Verification Teachers of the Dharma (Jeungmyeong beopsa 證明法師). The Verification Teachers of the Dharma is a term used for the object of the highest worship, and the term was used for figures as sacred as the actual body of the Buddhas. Despite such importance of the three masters, the origin and the development of the concept of Three Verification Masters have not been much studied. This paper newly suggests that the concept of the Three Masters and the Worship of the Patriarchs (Josa yecham 祖師禮懺) were established based on the two writings, the Buljo jeonsim seocheon jongpa jiyo 佛祖傳心西天宗派旨要 and the Jagisan bomun 仔虁刪補文. Also, this paper found that the worship of the three masters was festablished during the time of the monk Cheongheo 淸虛 and then handed down to his disciples, as evidenced by writings of his disciples. For example, Bojo 普照, Jigong 指空, Naong 懶翁, and Muhak 無學 were included in the “Worship of the Patriarchs” (祖師禮懺) section in the Seolseon ui 說禪儀 written by Haean 海眼, a disciple of Cheongheo. In it, Haean wrote that the patriarch worship should follow the examples from the great old monks’ era. Cheongheo’s disciple Seolmae 雪梅, also included Bojo and the Three Masters in his writing entitled, Seonmun josa yecham jakbeob 禪門祖師禮懺作法, which explains rituals for worshiping patriarchs of the Seon school. As for the Cheonji myeongyang suryukjaeui beomeum sanbojib 天地冥陽水陸齋儀梵音刪補集, the masters Bojo, Jigong, Naong, and Muhak were included in its “Worship of the Patriarchs” (祖師禮懺) section, while even Taego Bou 太古普愚, the first patriarch of Haedong, was excluded in “Worship of the Patriarchs”. This paper suggests that it was due the influence of the teachings left by Cheongheo. With this historical background, the concept of the Three Verification Masters was established and widlely spread. They were revered by the disciples of Buhyu 浮休 who continued the customs and traditions from Bojo, and thereby revered in the Imje School. At the same time, the veneration for the Three Verification Masters goes beyond the boundary of the Imje School, and they also have an important religious existence until today in the Jogye School which pursues harmony and integration.

대승불교에 있어 출생과 죽음의 과정에 대한 記述

문상련(Moon Sang-Leun) 불교학연구회 2006 불교학연구 Vol.15 No.-

  The five components (五蘊, five Skandhas), as they exist between the two stages of death and rebirth, are called "intermediate existence(中有)." It has not yet arrived at its destination; therefore, one cannot say yet that it is born. After the stage of death and before the stage of birth―that is, in the interim between the two― there arises an existence, manifesting a body in order to move toward where it will be reborn. This "intermediate existence" is also called Pudgala, Gandharva or ?laya-vij??na.<BR>  The five components of the interim body, however, differ from those which formed the individual while he was alive. When the five components are mentioned in regard to an intermediate existence, they seem to indicate the latent energy of the five components which will manifest themselves in the next existence.<BR>  From the standpoint of Mahay?na Buddhism, we may say that life after death exists in the state of Emptiness or non-substantiality, dissolving back into the great cosmos and flowing together with the cosmic life. To employ the terminology of the Consciousness-Only school, the "interim body" is in fact nothing other than the ?layaconsciousness, the framework of individual existence which transmigrates from one lifetime to the next, containing within itself the potential for all physical and mental functions in the form of "seeds."<BR>  In the after-death process, the subjective "self" of each individual existence is acted upon by the seeds, especially the karma-seeds, contained in its ?laya-consciousness. In other words, while being merged with the cosmic life, the "interim body" or subjective self experiences the latent force of its karma―and other seeds, and while receiving suffering or pleasure, perceives a variety of images.<BR>  From the Buddhist viewpoint, the emergence of the ?layaconsciousness― that is, the emergence of life from the latent or intermediate-existence phase―is regarded as an essential condition. Buddhism accordingly sums up the conditions necessary for rebirth as "the union of the three factors."<BR>  Here the "three factors" are defined as the sexual union of the parents, the proper functioning of the monthly cycle, and the emergence of the interim body from the intermediate-existence phase. Moreover, in order for these three factors to unite, there must be no physical disorder that would interfere with pregnancy, and an affinity must exist between the karma of the parents and the karma stored in the ?laya-consciousness of the life in intermediate existence.<BR>  Because the merit and wisdom of bodhisattvas is so highly developed, when they wish to enter the womb, they have no perverted thoughts, and are not seized by licentious desires. Wheelturning kings and pratyekabuddhas have merit and wisdom, but it is not developed to the highest extent. Therefore, when they enter the womb, though they have no perverted thoughts, they are nevertheless seized by licentious desires.<BR>  The many classes of living beings in this way arouse perverted thoughts and enter the mother’s womb. Only the bodhisattva, when he would enter the womb, correctly discerns his father as his father, and his mother as his mother. Moreover, he arouses filial love toward his mother, and by its power enters into her womb.<BR>  For one who obtains wisdom, practices to be born in the Pure Land and establishes the state of Buddhahood in this lifetime, after death, there is no wandering through intermediate existence. Past the moment of death, that person is immediately welcomed by all Buddha’s, bodhisattvas and benevolent deities, and escorted by them to the Pure Land of Eagle Peak. "The Teachings Affirmed by All Buddha’s through Time," expresses this with the phrase, "[He] attains rebirth of the highest kind in the Land of Tranquil Light."

묘지명을 통해 본 고려의 경전신앙

문상련 ( Moon Sang Leun ) 사단법인 한국교수불자연합회 2020 한국교수불자연합학회지 Vol.26 No.1

사찬(私撰) 기록인 묘지명에는 『고려사』 등 공적 기록에서 간과한 개인의 일상 불교 신행(信行)을 엿볼 수 있는 요소가 담겨 있다. 이에 필자는 고려 묘지명에 소재한 경전 관련 내용의 분석을 통해 기존 사료에서 누락된 경전신앙 관련 기록을 찾을 수 있었다. 원(元)에 대장경을 전래한 기록과, 법보로서 대장경이 향화공양의 대상이었음과 함께, 대장경을 공덕의 대상으로 숭상한 경신앙(經信仰)의 일면을 찾을 수 있었다. 또한 사경원판관의 존재와, 순천 송광사 경질(經帙)의 용례를 추정할 수 있는 내용, 가구경행에서 사용된 『반야경』이 『인왕반야경』이 아닌 『대반야경』임을 알 수 있었다. 또한 묘지명에 수록된 내용을 통해 관음신앙과 미타신앙, 화엄신앙, 미륵신앙 등의 일면을 발견할 수 있었으며, 낙산 해변굴에 얽힌 관음신앙의 확산 예, 그리고 수월관음도가 임종자의 왕생의식에 사용되었음 등 여러 사실을 밝혀낼 수 있었다. This study analyzed content related to sutras in epitaphs of Goryeo and found facts not mentioned in History of Goryeo(Goryeosa). They include the transmission of Tripitaka to Yuan Dynasty at under the order of King Chungseon, respect for Tripitaka as Dharma-Ratna of the Three Jewels, and the Faith in the Sutras to revere Tripitaka as the object of charity. The epitaphs also helped to estimate the presence of officials at the script center and examples of sutra mantles at the Songgwang Buddhist Temple of Suncheon and figure out the identity of Prajñāpāramitā Sutra used in street processions with sutras. The content of the epitaphs also provided some information about certain aspects of faith of Avalokiteshvara, faith of Amitābha, faith of Avatamsaka, and faith of Maitreya. Based on the content of the epitaphs, examples were found of spreading faith of Avalokiteshvara involved in beach caves under Mt. Naksan. The epitaphs also raised the possibility that the motives of crystal beads and Blue Birds in the Watermoon Avalokitesvara (Suwolkwaneum) Painting derived from them. It was also found that the painting was used in rituals for the rebirth of dying people in the paradise.

일반논문 : 해인사 소장 의식류(儀式類) 전적(典籍) 고찰(考察)

문상련 ( Sang Leun Moon ) 동아시아불교문화학회 2015 동아시아불교문화 Vol.0 No.21

해인사는 三寶寺刹 중 法寶寺刹로서 칭해진다. 法寶로서 81,370매의 再雕大藏經 經板과 4,944매의 補板 및 雜板이 藏經版殿에 봉안되어 있으며, 國板殿과 觀音殿에 5,766매, 그리고 白蓮庵에 52板 등 총 92,132매의 經板이 봉안되어 있는 까닭이다. 해인사에는 다수의 古文獻 또한 소장되어 있는 바, 2013년부터 1년간 동국대 불교학술원은 「불교기록문화유산 아카이브 구축 사업」 일환으로 해인사 소장 문헌을 조사한 바 있다. 그 결과 해인사에는 古書 235종 737책, 古文書 10종 10점, 다라니 2종 10점(668매) 등 총 247종 757점이 소장된 것으로 확인되었다. 이 중에는 30종류 46책의 儀式類 전적이 포함된 바, 필자는 이 儀式類 전적을 대상으로 의식 유형의 구분 및 각 책의 내용, 書誌的 중요성 등을 파악하였다. 그 결과 해인사 소장 의식집 중에서 順治13년(1656) 大興寺 開刊의 기존 미발견된 『僧家禮儀文』 최초의 간행본을 발견할 수 있었다. 또한 『천지명양수륙재의찬요』 중 1636년 간행된 甘露寺本의 경우, 卷末 契中秩에 寺刹契員 명단이 수록되어, 당시 寺刹契의 존재를 알려주는 귀한 자료임을 확인하기도 하였다. 한편 『수륙무차평등재의촬요』 중 1631년 水岩寺本에 실린 金守溫 발문을 통해 이 책의 초기 간행례를 알 수 있었으며, 『법계성범수륙승회수재의궤』 중 金守溫 跋文을 통해 成化6년(1470) 이전에 이 책이 존재했음을 알 수 있었다. 이외에 필자는 각 전적의 간행 기록 및 내용, 판본 현황을 분석했던 바, 이는 해인사 소장 문헌의 가치와 함께 불교 의식문헌의 다양성 및 그 위상을 파악함에 큰 의미가 있는 것이라 할 수 있다. The Haeinsa Temple is called a Dharma-Ratna monastery among the Tri-Ratna monasteries in Korea. It is because total 92,132 sutra tablets enshrined in it, including 81,370 tablets of Second Goryeo Daejanggyeong printing woodblocks and 4,944 tablets of Saganpan or Jap-pan at Janggyeong Panjeon, 5,766 tablets at Gukpanjeon and Guanyinjeon, and 52 tablets at Baeklyeunnam. The temple also houses a number of old documents. The Academy of Buddhist Studies at Dongguk University investigated the documents housed at the temple as a part of the Project for Archives of Buddhist Culture for a year in 2013 and found that there were total 757 items of 247 kinds housed at the temple including 737 old books of 235 kinds, 10 ancient documents of 10 kinds, and 10 Dharanis of two kinds. They also include 46 documents of 30 ritual kinds. The investigator examined them to categorize the rituals, figure out the content of each book, and understand the bibliographic importance of each book. As a result, the investigator discovered the first book of Seunggayeuimun published by Daeheungsa Temple in the 13th year of Junji(1656) in the ritual collection at Haeinsa Temple. It was the first time that the book was discovered. In addition, the Gamrosa Temple edition of Cheonjimyeongyangsuryukjaeuichanyo published in 1636 contained a list of temples credit union in the endnotes, proving to be a valuable material to reveal the presence of temples credit union those days. The Kimsuon`s epilogue in the Suamsa Temple edition of Suryukmuchapyeongdeungjaeuichwalyo published in 1631 offers some clues about the early publication courtesy of the book. The Kimuson`s epilogue in Beopgyeseongbeomsuryukseunghoisujaeuigue indicates that the book was present before the sixth year of Chenghua(1470). The investigator also analyzed the publication records and content of each document and the current state of publication editions. The results will hold huge significance in figuring out the values of documents housed in Haeinsa Temple and the diversity and status of Buddhist ritual documents.

고려 묘지명을 통해 본 고승 상장례(喪葬禮)

문상련 ( Moon Sang-leun ) 동아시아불교문화학회 2020 동아시아불교문화 Vol.0 No.41

본 논문은 고려 묘지명 중 승려 묘지명을 대상으로 임종의례와 다비를 통한 산골 형식, 입탑(入塔)과 고승 장법(葬法) 등 승려 상장례 전반에 대해 고찰한 것이다. 이를 통해 승려 임종의례의 경우 『근본설일체유부비나야잡사』 내지 『사분율산번보궐행사초』 등 율장 및 청규에 영향을 받았음을 말하였다. 또한 다비와 관련해 중승(衆僧) 장법(葬法)의 경우 『선원청규』 「망승」 항목에 의거해 다비 후 유골을 수습해 물속에 뿌리는 예가 행해졌음을 『고려사』 내용과 결부해 설명하였다. 한편 고승 장법(葬法)의 경우 『선원청규』의 「존숙천화」 항목에 의거해 분화(焚火)를 통한 다비와, 입탑(入塔)을 위한 매장 등 2종의 장법(葬法)이 행해 졌음을 말하였다. 이 가운데 입탑(入塔)의 경우 탑 밑 석실에 널[柩] 그대로를 안치한 장법은 「하동 쌍계사 진감선사 대공영탑비」의 예와 같이 통일신라 이래의 전통을 답습한 것임을 말하였다. 또한 입탑의 경우 대각국사 의천의 예와 같이, 매장이 아닌 화장 후 수골(收骨)을 통한 입탑이 행해졌음을 말하기도 하였다. 이외에 묘지명 기록을 통해 상장례의 요소로서 창의(唱衣)의 전통 또한 행해졌음을 말하였다. This study sets out to investigate overall funeral and burial rituals for Buddhist monks including the scattering forms of ashes through deathbed rites and cremation and burial rituals for high priests based on the epitaphs for Buddhist monks during Goryeo. It was found that the deathbed rites for Buddhist monks were influenced by Vinaya-pitaka and Qinggui such as Mulasarvāstivādavinayakṣudrakavastu and Sbunyulsanbeonboguel- haengsacho. The burial rituals for common Buddhist monks in relation to cremation were explained based on the items of "Dead Monks" in Chanyuan Qinggui that the ashes were collected and scattered into water after cremation in connection to the content of History of Goryeo, Goryeosa. In the cases of burial rituals for high priests, two burial methods were practiced, which were cremation and enshrinement in a pagoda after entombment, based on the items of “Deathbed of Exalted Monks” in Chanyuan Qinggui. In the practice of enshrinement in a pagoda, the burial method of putting a sarcophagus in a stone chamber under a pagoda followed the tradition of Unified Silla like the example of the tombstone in Jingamkuksa at the Ssanggye Buddhist Temple. Like the example of Uicheon the Daegakguksa, there was the other method of putting ashes in a pagoda after cremation. In addition, there was a tradition of relic auction as an element of funeral and burial rituals.

조선시대 불교 부적의 확산과 다양화

문상련 ( Moon Sang-leun ),김연미 ( Kim Youn-mi ) 동아시아불교문화학회 2023 동아시아불교문화 Vol.- No.59

In During the Joseon Dynasty, the 24 to 26 kinds of talismans listed in “Jineon Jimmok” became the mainstream among Buddhist talismans. However, the “Gusasik” talisman from the Daoist scripture Okchu Gyeong was also used, likely a result of interactions between gyeongsaseung (monks in charge of reciting scriptures to dispel calamities) from Gwansanggam and doryu (Daoist practitioners affiliated with Sogyeokseo). Additionally, the seven kinds of “Chilseong Bu” (Talisman of the Seven Stars) listed in the Big Dipper Seven Stars Life-Extending Sutra, which originated from the Daoist scripture Taesang Nogun seol iksan sinbbu myeo gyeong, were included in ten publications starting with Jebanmun, published at Jungaes​a Monastery in 1560. This indicates that the “Chilseong Bu” originating from Daoism were also used as Buddhist talismans from the 16th to 19th centuries. On the other hand, seventeen of the mainstream talismans were used in various combinations according to their purposes in Avalokitesvara worship, Pure Land Buddhism, the Bokjang ritual, and other ceremonies. In particular, the “Wangsaeng Jeongto Bu” (Talisman for Rebirth in the Pure Land) was widely used in Pure Land Buddhism, the Bokjang ritual, and writings on Buddhist rituals. Moreover, instances were found where Buddhist talismans were used in folk practices, or talismans originating from folk beliefs were later adopted as Buddhist talismans. For example, the Buddhist talisman “So Samjae Bu” was combined with “Sam Eung Samjae Bu,” and the “Mantra of Bo Bumo Eun,” originating from the Sutra on Deep Indebtedness to One's Father and Mother, was transformed into a talisman. Alongside the Dano talismans, talismans like “Jungbok Bangbeop Bu,” adopted from Daoism or folk beliefs, were used, demonstrating the diversification of Buddhist talismans in various forms and uses.