봉인사 세존사리탑 사리장엄구 고찰

김순아 동악미술사학회 2015 東岳美術史學 Vol.0 No.17

보물 928호 봉인사 세존사리탑 사리장엄구는 ‘모든 문화재는 원 위치에 돌려져야 한다’는 유네스코 협약에 따라 일본으로 반출되었다가 민간 차원의 교섭에 의해 우리나라에 되돌아온 최초의 유물이다. 그러나 중요성에 비해 면밀한 연구·검토가 다소 아쉬운 실정이다. 애초의 봉안양상을 알 수 없기 때문이기도 하며 우리나라 역사에서 평가절하된 광해군의 위치나 문 헌자료의 빈약함도 연구를 어렵게 하는 요소이다. 그러나 조선 중기에 중국으로부터 들어온 사리가 왕실의 원당에 봉안된 전말과 사리장엄구에 대한 정확한 미술사적 해석이 필요하다 고 생각된다. 이를 위해 제작시기와 명문이 있는 법주사 사리장엄구(1602) 및 양양 낙산사 해수관음공중사리탑(1692)의 사리장엄구의 봉안법식 등과 함께 비교·검토를 시도하였다. 이 사례의 공통점은 다중사리기를 비단보자기로 감싸거나, 비단보자기에 발원문을 기록하 는 방식, 그리고 직물류나 실타래를 함께 납입하는 등 조상경에 의거한 불상복장물과의 유 사성을 지적하였다. 이 유사성의 의미를 유추하면 17세기에 활발하게 간행·확산되는 복장납 입 의식과의 연관성을 거론할 수 있다. 마지막으로 세 가지 채색안료로 직접 문양을 그려서 장식한 세 개의 석제사리합 - 법주사 석제사리합, 봉인사 석제사리합, 傳통도사 석제합 - 은 동 시기 제작과 동일한 발원자 계층에 의한 결과물로 해석하였으며 발원자 계층은 ‘왕실’과의 관 련성이 뚜렷하다고 판단된다. The “Stupa and Reliquaries from Bongin Temple” (Treasure Number 928) was taken to Japan and only returned home to Korea following negotiations carried out in the private sector. It is the first cultural heritage object to have been returned home among those taken to Japan. The UNESCO Convention states that all cultural heritages should be repatriated to their countries of origin. Although the stupa is an important heritage, little research has been conducted on it to date, and it is not known how and why it was produced or where it was originally kept. Another obstacle to research about this precious Buddhist heritage is the undervaluation of King Gwanghaegun (r. 1608-1623) and the lack of relevant literature. (It is presumed that King Gwanghaegun held a positive view of Buddhism, although the Joseon Dynasty adopted a policy of oppressing Buddhism in favor of Confucianism. He witnessed the valiant efforts of troops composed of Buddhist monks to defend the country during the Japanese invasion in the late 16th century.) It is necessary to study how Shakyamuni Buddha’s sarira came to be sent from China and kept at the shrine of the royal family in the mid-Joseon Dynasty. It is also necessary to interpret the sarira reliquary from the perspective of art history. This study compared it with its counterparts kept at Beopju Temple (1602) in Boeun and Naksan Temple (1692) in Yangyang, which contain inscriptions detailing when they were made, with the focus on the way they were enshrined. Among the objects found in stupas were silk wrapping cloth used to wrap the multiple- walled reliquaries, wishes written on the silk wrapping cloth, and textiles or skeins of thread. They show some similarity to the objects put inside Buddha statues based on the Josanggyeong (a Buddhist scripture about the rite to be performed when making Buddha statues and its significance). This similarity has also led scholars to assume an association with the rite of placing objects inside a Buddha statue, which became prevalent by the 17th century. The three stone sarira caskets at Beopju temple, Bongin temple, and (supposedly) Tongdo temple, which were ornamented with patterns made using three-colored paints, appear to have been made during the same period based on the wishes of people of a similar class, who are thought to have been associated in some way with the royal family.

광해군과 奉印寺

황인규(Hwang In-gyu) 역사실학회 2009 역사와실학 Vol.38 No.-

This paper observes Buddhism during the time of Kwanghaegun and Bongin-Temple of Seongleung(成陵) which is a Kwanghaegun's birth mother's tomb as a temple that guards a royal tomb. It is noticeable that activities of Buhyu- Seonsu, Byeogam-Gakseong(碧巖覺性) and Kohan-Heeun(孤閑熙彦) who were disciples of Buhyu-Seonsu, and Seongji(性智) as a monk, who has geomantic knowledge of topography, as a buddhist policy under the rule of Kwanghaegun. Especially Buhyu-Seonsu experienced a hard prison life because of the false charge that was quite common things to many monks like Hyunbin-Inyung(玄賓印英) who is a disciple of Cheongheo Hyujeong(淸虛休靜). but later than he got the Kwanghaegun‘s interest and spent 5 years as a the chief priest of a buddhist temple which was Temple Guard of Seongleung(成陵). In 1619(Kwanghaegun 11) the relic of the Buddha was brought from China and was enshrined in Bongin-Temple(奉印寺). When a religious service was practiced in Cheongye-Temple(淸溪寺) where is located in Kwangjoo, Byeogam-Gakseong and Kohan-Heeun(孤閑熙彦) who were disciples of Buhyu-Seonsu and participated as a testimonial monk. Kwanghaegun tried to regain king’s dignity by built Ingyung Palace(仁慶宮) which substituted for the other palace that was burn down in Japanese Invasion of Korea in 1592. Seongji(性智) responded to request of Kwanghaegun for service that might be taken for the royal palace and royal tomb. The court lady Kim (金尙宮) who was the royal concubine of Kwanghaegun, went to the Jeongyupwon(淨業院) which is a Buddhist nunnery for the royal family for pray, and also tried to keep Jeongyupwon during Confucian's continuous demand to abolish Jeongyupwon. While she made a friend with Yeisoon(禮順), a Buddhist nun, she shook buddhist and political world at that time. Kwanghaegun raised up a tomb to Seongleung for the court lady Gongbin Kim(恭嬪金氏), Kwanghaegun‘s birth mother and took the Bongin-Temple as Temple Guard. Kwanghaegun's activities like that were acceded to guards a royal tomb system of the royal family which is take place from the early Chosun dynasty. And also It was for promotion of the ancestor of Deokheong-daewongun(德興大院君)‘s clan which was a collateral royal family in the period of later Chosun dynasty. Kwanghaegun brought the relic of the Buddha from china and enshrine it in Boodoam(浮圖庵) at Bongin-Temple during the chaotic time because of the replacement Ming(明) dynasty to Ching(淸) dynasty. A matter of the concern and interest about buddhist policy for a operation of a temple that guard a royal tomb or Temple Guard during the later Chosun dynasty was considered by the royal family, including Kwanghaegun, as a supporter and a protector of Buddhism in the period of mountains Buddhism.

국립중앙박물관 소장 사리기비단보자기의 복제

박승원,이병찬 국립중앙박물관 2007 박물관보존과학 Vol.8 No.-

국립중앙박물관 보존과학팀에서는 역사관 한글실의 전시유물 교체에 활용하기 위해 奉印寺 浮屠塔身에서 발견된 舍利孔을 싸고 있었던 보자기인 사리기비단보자기(신수9431)에 대한 복제를 진행하였다. 바탕직물은 유물과 동일한 제직의 명주를 사용하였다. 푸른색을 내기 위해 쪽 앙금을 발효시켜 만든 쪽물, 누렇게 변색된 부분을 위해 오리나무열매로 식물염색하였고 묵서된 한글궁체는 먹으로 모사하였다. The Conservation Science Team at National Museum of Korea has Reproduced the silk wrapper that was used the sarira reliquary found from Pagoda in the Bonginsa, in order to use it in the process of alternating the relics on display in the Hangeul(the Korean language) of the Historical Gallery. Silk fabric of the same texture as the original was used for reproduction. As for the process of dyeing silk fabric, fermented Indigo deposits was used for bluish color, while fruits of the alder trees were used to express the parts that have been faded into yellowish. The Korean characters(court style hangeul) written on the wrapper have been replicated through the use of Ink-stick.

봉인사세존사리탑의 이주내력과 조형

손신영 ( Sohn Shin-young ) 한국불교사학회 한국불교사연구소 2019 한국불교사연구 Vol.16 No.-

The Sejon Stupa of Bong-in temple was illegally looted and was taken out to Japan during the Japanese colonial period and returned to Korea, 60 years later, in 1987. The looting of the stupa began with stealing the sarira reliquary joined by the pro-Japanese Lee Ho-young. Since then, all of the cultural assets related to the stupa were sold to Japanese Iwada Senso. Although the Sejon Stupa of Bong-in temple is similar in shape to the stupa of Buddhist Monk Muhak formed during king Taejong period, the proportion of Okgaeseok(the roof stone) and the upper part follows that of Joseon Dynasty stupa. The shape of the railing stone was confirmed to be the same as the lotus shaped railing stone of Tongmyeongjeon in Changgyeonggung Palace, and it can be inferred that it was created by national artisans in the 17th century. It seems that the Sejon Stupa of Bong-in temple was enclosed inside the pagoda, just like the stupa of Heungcheonsa constructed in Sarira-jeon.

18세기 풍암 취우의 부휴계 법맥과 교학 계보

김용태 ( Kim Yong-tae ) 한국불교사학회 한국불교사연구소 2017 한국불교사연구 Vol.12 No.-

This paper explores the life of Pungam Chwiu 楓巖取愚 (1695-1766) who has hardly received scholarly attention thus far, along with his Buhyu dharma-lineage and scholastic genealogy. In his later years, Chwiu retreated to Temple Bonginsa in Namyangju, Gyeonggi Province, where his epitaph has survived, and stayed there until his death. Temple Bonginsa, known for enshrining the Buddha’s remains, used to be a royal votive temple during the reign of King Gwanghae. The temple was also associated with Buhyu Seongsu 浮休善修, the founder of the Buhyu dharma-lineage. This paper first introduces the history of the temple and the life of Chwiu in relation to the temple. Then, it investigates the life of Byeogam Gakseong 碧巖覺性, Pungam’s direct lineage ancestor and the leader of all monk-soldiers in the eight provinces of Korea (paldo dochongseop) at Namhansan fortress. The paper also examines Buddhist thought of Hoeam Jeonghye 晦庵定慧, Chwiu’s master who represented Puhyu lineage’s scholasticism. Chwiu practiced the three gates of Seon meditation, Gyeo doctrinal studies, and Yeombul recitation of the Buddha’s name and inherited the Linji-Taego dharma-line and scholastic legitimacy of jeonghye (calmness and wisdom).

흥천사 사리전과 석탑에 관한 연구 -조선초기 한성의 탑파-

강병희 ( Pyong Hee Kang ) 한국불교미술사학회 2002 강좌미술사 Vol.19 No.-

Hu˘ngcho˘n-Sa temple was one of the characteristic temples of Early Choso˘n Period in Seoul Province. This temple was established in the sixth year of king Taejo(1398 A.D.) in memory of his dead queen. Wooden Building as a Relic container and Stone Pagoda in Hu˘ngcho˘n-Sa temple were completed in the first year of king Chungjong(1399 A.D.). they were made unusual from the traditional point of view. They are no longer existent but we can imagine their shape according to the literature(especially Sil-rok) on this subject and Buddhist fine arts. The former was supposed to be three-storied octagonal shape including the latter. The stone pagoda which was placed inside the building was so constructed as for those concerned to climb up and to open the door to see the sacred relics of Buddha. And those relics were sometimes moved to another place. As a conclusion, those facts implied very important meaning. Above a mentioned wooden edifice which was relic container octagonal multi-storied shape connected octagonal thirteen-storied Pohyo˘n-sa stone pagoda(普賢寺八角十三層石塔) built in the end of the Ko˘ryo˘ dynasty to multi-angled, multi-storied pagoda style of the early Choso˘n periond. In addition, other Buddhist fine arts spansored by king Taejo Lee Sung-gye- a relic container in 1390-1391 A.D. and monk pagoda of Muhag(無學) in 1397 A.D.- implied serious meaning. We are able to infer from those historical facts the style of Hu˘ngcho˘n-Sa temple edifece and the stone pagoda in it. Relic container excavated at Mt. Ku˘mgang(金剛山) is twofold. Outer one was the shape of octagonal wooden edifice and inner one was a Lamsism style pagoda. Also monk pagoda of Muhag is similar to Tibetan pagoda or to relic container in later Ko˘ryo˘ dynasty. During the later period, Ko˘ryo˘ dynasty came to maintain a close relationship with Yu¨an(元) China. So Buddhist arts of that period have the influences of Nepalese and Tibetan style. This same tendency is commonly found in Buddhist pagoda, in monk pagoda and in relic container. We can be sure that they effected each other in their style and shape. It is concluded that the stone pagoda of Hu˘ngcho˘n-Sa temple must be similar is those Nepalese and Tibetan style of monk pagoda of Muhag and relic container supported by king Taejo Lee Sung-gye. Monk pagoda of Muhag was another characteristic element. It was a surrounding balcony. The stone pagoda of Hu˘ngcho˘n-Sa temple is supposed to have the same surrounding balcony for those concerned to go up and down the pagoda. An important example of Nepalese and Tibetan style pagoda in early Choso˘n period is a relic stone pagoda in the east end of Ho˘eam-sa(檜巖寺) temple site. We do not know exactly who sponsored, when it was made, and what was its use yet. Also that temple was deeply concerned with monk Muhag and king Taejo Lee Sung-gye. When we think of the engraving and another art elements we can conclude the age and character of Hu˘ngcho˘n-Sa temple stone pagoda. The shape of stone Buddhist pagoda of Bongin-Sa(奉印寺) temple in 1619 A.D. is similar to that of monk pagoda of Muhag. So we can presume that relic stone pagoda of Ho?eam-sa temple site is bukkhist pagoda constructed in king Sejo. During the choso˘n Dynasty, Buddhism was oppressed based on Neo-Confucian norm. Moreover at the beginning of the Choso˘n Dynasty Buddhism was subject to ruling power. A great number of temples were merged. However, in reality Buddhism was not be completely suppressed. Afterwards the new mode of End-Ko˘ryo˘ and Early Choso˘n Buddhist pagoda has been succeeded and spread by Buddhist line linked with monk Naong(懶翁), monk Muhag(無學), and monk Hamho˘(涵虛).

조선 광해군대(光海君代)의 불사(佛事) 연구 - 안동 仙刹寺 목조석가불좌상 조성발원문(造成發願文)을 중심으로

김미경 ( Kim Mi-kyuong ) 동아대학교 석당학술원 2017 석당논총 Vol.0 No.67

This study presents an investigation into Buddhist services during the reign of King Gwanghaegun in Joseon with a focus on the document for praying wishes written to commemorate the wooden Buddha statue at Seonchal Buddhist Temple in Andong. The document provided important information to shed light on correlations between the Jaehoi of Cheonggye Buddhist Temple and the Buddhist services of both Jasu and Insu Buddhist Temples , which was in charge of Buddhist shrine at the royal court, in 1622. There were four Buddhist services held in 1622 to estimate an aspect of King Gwanghaegun`s support for the Buddhist community: 1) Jaehoi of Cheonggye Buddhist Temple, 2) revision of entire seven volumes of Myobeopyeonhwayeong, 3) Buddhist services of both Jasu and Insu Buddhist Temples in May, and 4) Buddhist service to commemorate the repair of Janggyeongpanjeon at Haein Buddhist Temple in July. King Gwanghaegun himself got involved in the first two Buddhist services, and his wife Queen Jangyeol sponsored the last two Buddhist services. Furthermore, Byeokamgakseong`s perfect attendance at those Buddhist services indicates that the king maintained his associations with the disciples of Buhyu. The reign of King Gwanghaegun is usually denounced as Honjo, which refers to a dark and disorderly era. Once he was installed as the crown prince during the war, however, he endeavored to restore the nation`s culture in the rapidly changing international situations for 16 years when he was on the throne as well as during the Bunjo period according to a new evaluation of the king. He mostly had a favorable perception of Buddhism, offering supports for the restoration of Buddhist community after the war and forming deep associations with Buddhist monks. He, in particular, maintained his associations with Zen priests like Buhyuseonsu, who led the Buddhist community during the latter half of Joseon, and his disciples including Byeokamgakseong and Gohanheeeon, enshrining his Sari at Bongin Buddhist Temple, which was his Neungchim Buddhist Temple, and holding Jaehoi at Cheonggye Buddhist Temple, which was Wonchal for his crown prince. In 1622, he personally served at the Jaehoi of Cheonggye Buddhist Temple and ordered the revision of Myobeopyeonhwayeong in March. In May, his wife Queen Jangyeol sponsored the Buddhist services at both Jasu and Insu Buddhist Temples with 11 Buddha statues and seven Buddhist paintings created and the woodblock-printed book of Beophwagyeong and Wangbiyussijeogori inserted for the occasions. In July, there was a large attendance at the Buddhist service to commemorate the repair of Janggyeongpanjeon at Haein Buddhist Temple including the queen, royal concubines, and court ladies at the royal court and Buddhist nuns, which suggests that the sponsorship of royal court continued. The present study reviewed the royal court`s sponsorship for Buddhist services and support cases for the Buddhist community during the rule of King Gwanghaegun with the document for praying wishes discovered in the wooden Buddha statue at Seonchal Buddhist Temple in Andong as one of Buddhist services during his reign. The findings help to understand the context of Buddhist services by shedding light on the Jaehoi of Cheonggye Buddhist Temple with a focus on the document for praying wishes and the cases and characteristics of Buddha statues and Buddhist paintings created for the Buddhist services at Jasu and Insu Buddhist Temples in 1622.

한길로 법사의 한길사상

이성운 ( Lee Seongwoon ) 한국불교사학회 한국불교사연구소 2016 한국불교사연구 Vol.10 No.-

This writing considers the idea of the teachings of the Buddha-Dharma of the Dharma teacher, Hangilro which literally means he who has walked the path of a truth-seeker `on a main road`. He was born at Cheongyang, Chungcheognamdo Province in 1919 and passed away at Hangiljeongjinwon in Bongin temple, Namyangju in 1996. He joined a Buddhist monastery at the age of 17 and devoted his life to the instruction and deliverance of sentient beings and the translation of scriptures. we can say that his excellent understanding and realization of Mahayana Buddhism made it possible for him as a lay dharma teacher. His view of Non-duality(不二) for Dharma body and Transformed body makes no difference between the laity and the clergy, which led him to keep Dharma teacher as a laity for his lifetime. He explained the three jewels in Buddhism to `Bright·Right·Good(明正善)` and suggested it as a practical ideology. He claimed that in order to live a `bright·right·good` life, above all, we have to get up and sit up. He put emphasis on `daily practice` with saying `we can stand up as soon as we sit up and calm ourselves down`. This is the Buddhist great way we live a life as the tree jewels which leads anyone to the common destination. we can say that his idea shows the practical view of the tree jewels. His entrusting as the hymn of Nirvana, `be the bright·right·good companions of the Way with all sentient beings on a main road, broad and wide, continues through Bongin temple and Hangiljeongjinwon.

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.