남양주 묘적산(妙寂山)의 역사와 문화공간적 의미

김세호(Kim, Se-ho) 한국고전연구학회 2021 한국고전연구 Vol.- No.55

조선이 한양(漢陽)에 도읍을 정하면서 경기(京畿) 일대는 도성 근교의 문화공간으로 각광을 받았다. 이로 인해 이곳에는 문화사적으로 주목할 만한 공간이 산재해 있지만 이에 대한 연구는 여전히 일천한 상황이다. 이 글에서는 오늘날 경기도 남양주시에 위치한 묘적산(妙寂山)을 중심으로 그 역사와 공간적 특징을 알아보고자 하였다. 조선시대 묘적산은 행정구역상 양주(楊州)에 속한 곳으로 지리지 등에 그 이름이 등장한다. 조선 전기에는 도성 근교의 사냥터로 활용되며 역사에 이름을 올렸고, 조선 후기에는 사대부의 선영이 경영되며 풍수적인 가치로 주목을 받았다. 한편, 묘적산에는 왕실의 후원하에 묘적사(妙寂寺)가 들어섰고 묘적사는 조선 후기 문인들의 유람에 중요한 기능을 담당한 것으로 보인다. 조선 후기 장동김문(壯洞金門)은 묘적산을 문화공간으로 탈바꿈하는 전기를 마련한 것으로 평가된다. 김상헌(金尙憲)을 시작으로 김수흥(金壽興) 및 김수항(金壽恒)의 아들들은 선대의 자취를 이어받아 묘적산에 발을 들였다. 특히 김수항의 아들 김창협(金昌協)은 묘적산의 산수를 사랑하여 이곳에 별서를 건립하고자 했고, 묘적사는 평생의 마지막 유람처로 기억되었다. 장동김문에 의해 주목된 묘적산은 이후 도성 근교의 대표적인 명승(名勝)으로 자리매김했다. 그중에서도 김창협과 결부된 공간적 의미는 그 변화에 지대한 영향력을 행사했다. 후대 문인들은 김창협의 자취를 그리며 묘적산을 유람하고 그 아름다움을 노래했다. 이러한 유람은 19세기까지 이어졌으니, 이는 묘적산과 묘적사의 남다른 위상을 증언하고 있다. When the Joseon dynasty established its capital in Hanyang(漢陽), the Gyeonggi(京畿) area was spotlighted as a cultural space near the capital. This gave rise to many cultural and historical places here, but research on them is still lacking. In this study, I studied the history and characteristics of the Myojeok-Mountain(妙寂山) located in Namyangju, Gyeonggi-do. During the Joseon dynasty, the Myojeok-Mountain belonged to the administrative district of Yangju(楊州) a place that appears on various maps. During the early Joseon dynasty, it was used as a hunting ground During the late Joseon dynasty, it was used as a family burial ground and received attention for its feng shui(風水) value. In the late Joseon dynasty, Jangdong Kimmun(壯洞金門) is believed to have transformed Myojeok-Mountain into a cultural space. Kim Sang-heon(金尙憲), Kim Su-heung(金壽興) and the sons of Kim Su-hang(金壽恒) emulated their predecessors and set foot on the Myojeok- Mountain. In particular, Kim Chang-hyeop(金昌協), the son of Kim Su-hang, appreciated the scenery of the Myojeok-Mountain and sought to build a Byeolseo(別墅) here, which was thought to be the last Byeolseo of his life. The Myojeok-Mountain, which was noted by Jangdong Kimmun, has since established itself as a representative monk near the capital. Among them, the spatial significance associated with Kim Chang-hyeop exerted a profound influence on the change. Later, writers visited Myojeok- Mountain and wrote poems about its beauty. These tours continued until the 19th century, and are proof of its unique cultural history.

興天寺 舍利殿과 石塔에 관한 연구 : 朝鮮初期 漢城의 塔婆 On Relic container-Wooden Edifice(舍利殿) and Stone Pagoda(舍利石塔) in Hungchoˇn-Sa(興天寺) temple

康炳喜 한국불교미술사학회 ( 구 한국미술사연구소 ) 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 초기 가평 현등사(懸燈寺) 삼층석탑에 관한 연구

이순영(Lee Soon Young) 가천대학교 아시아문화연구소 2010 아시아문화연구 Vol.18 No.-

During the Joseon Dynasty, Buddhism was not a highly favored religion. It was for such reason that the construction of temples even stone relics was atypical. However, in the early Joseon Dynasty, Buddhism and Buddhist art were supported primarily by royal family. Hyeondeungsa temple was one of the most eminent of the few temples that was built then. It was reestablished in the eleventh year of King Taejong's (1411 A.D.) reign and it served as a memorial to his three princes. Also in the Hyeondeungsa temple, a shrine was erected for prince Pyeongwon who is the seventh son of King Sejong. Within the Hyeondeungsa temple lies a three-story stone pagoda which is from the early Joseon Dynasty. This study presents an argument of the original structure of the pagoda of Hyeondeungsa temple which was built as five-story stone pagoda. The stylobate of this stone pagoda resembles the western Stone-Stupa of Borimsa temple of late Koryeo dynasty and the Jangmyungdeung(長明燈, stone lantern)of Joseon dynasty royal tombs. Especially the shape and patterns are similar to the Jangmyungdeung of the previous king Sejong tomb(舊 英陵, 1446) and prince Gwangpyeong tomb(1444). The three-story stone pagoda of Hyeondeungsa temple still resembles the stone pagoda in the Koryeo Dynasty. Hence, it was first one built followed by the rest of the nearby temples including Sujongsa, Myojeoksa, Hoeryongsa temple. Indeed it is precious heritage as we reminisce on the historical wonders of Korean olden societies.