조선 초 廣平大君家의 佛敎信行과 왕실불교

한희숙(Han, Hee-Sook) 고려사학회 2020 한국사학보 Vol.- No.79

본 논문은 조선 초기 세종의 5남인 광평대군의 부인 신씨를 중심으로 광평대군가의 불교신행과 왕실불교에 대해 고찰한 것이다. 광평대군은 11살에 한 살 아래의 신자수의 딸과 혼인하였다. 그는 ‘1차 왕자의 난’ 때 후사 없이 죽임을 당한 태조의 7번째 아들인 무안대군 방번의 제사를 받들었다. 광평대군은 어린 시절부터 매우 총명하고 학문에 힘써 『효경』, 『소학』, 사서삼경 등에 통했고, 여러 문집들을 두루 열람하였다. 세종의 총애를 받았으며 다재다능하였다. 그러나 19살에 요절하여 부인 신씨는 18살에 청상과부가 되었다. 이때 아들 영순군은 생후 5개월이었다. 신씨는 머리를 깎고 비구니가 되었다. 세종은 손자 영순군을 불쌍하게 여겨 궁궐에서 아들처럼 키우며 문종과 수양대군에게 잘 보살피도록 특별히 부탁했다. 부인 신씨는 광평대군의 묘 옆에 齋庵을 설치하고, 그의 명복을 빌었다. 특히 세조는 영순군을 총애하였고, 신씨의 불교신행도 적극 후원해 주었다. 광평대군 집안은 영순군과 불교를 매개로 세조 집안과는 특별히 돈독한 관계에 있었고, 신씨의 친족인 승려 신미와 김수온 등도 불사를 후원해 주었다. 광평대군가는 세종부부, 무안군부부, 광평대군, 세조의 죽은 가족들을 위해 불사를 많이 행하고, 불경도 간행하며 당시 왕실불교의 중심적 역할을 하였다. 그런데 영순군도 27세에 요절했다. 신씨는 광평대군의 원찰인 견성암에 많은 노력과 경제적 지원을 하여 작은 암자를 대규모 사찰로 만들고, 불사를 더욱 행하였다. 재암은 견성암 -> 견성사로 커져갔다. 유학자인 관료들은 많은 비판을 했지만 왕과 왕실가족들은 신씨를 옹호해 주었다. 그러나 성종이 죽고 광평대군의 묘에 선릉을 조성하면서, 광평대군 묘는이장하게 되었다. 그러나 견성사는 옮겨갈 수 없었고, 대신들의 강력한 철폐주장에도 불구하고 정현왕후의 지원으로 그대로 두었다. 연산군 4년에 신씨가 죽자 견성사는 능밖으로 옮겨 중창되어 봉은사가 되었다. 견성사는 신씨가 세운 광평대군의 원찰이었으나, 이후 선릉의 능침사인 봉은사가 되어 왕실불교의 중심 역할을 하였다. This paper was about Gwangpyeong-Daegun the who was fifth son of king Sejong, and Buddhist faith in his wife mrs Shin and family, as well as through this Buddhism, royal family was examined. At the age of 11, Gwangpyeong-Daegun married Shin-Jasoo’s daughter under one year old. He served the memorial service of the Bangbeun(Muan-gun), the seventh son of Taejo who was killed without off spring during the First Strife of Princes. Gwangpyeong-Daegun was very intelligent from the early years, and knew well basic confucian texts, and he studied several literary books. He was good at writing and hand writing interested in rirearms, weapons, archery, and handled many things with king Sejong, but he died at the age of 19. Mrs Shin became a widow at the age of 18. At this time, her son, Yeongsun-gun was only five months old. Mrs Shin shaved her hair and became a nun. King Sejong took pity on his grandson Yeongsun-gun, and ordered Moonjong and Sooyang-Daegun to take good care of him. Mrs Shin installed Jaeam(small buddhist temple) side to the grave of Gwangpyeong-Daegun and prayed for his heavenly bliss. In particular, King Sejo loved Yeongsun-gun, and he supported Mrs Shin’s Buddhist acts of faith. Mrs Shin’s relative, a monk Shinmi and Kim-Suon, also supported. mrs Shin performed many Buddhist events for King Sejong couple, Muan-gun couple, Gwangpyeong-Daegun, his descendant family. However, Youngsun-gun also died at the age of 27. Mrs Shin presented a lot of land and servants to Gwangpyeong-Daegun’s Temple, Kyunseungsa and turned it into a large Temple and held many Buddhist events. Kyunseungam had grown into Temple Kyunseungsa, in other to Confucian bureaucrats criticized many, but King Seungjong and other royal families defended Shin. The family of Gwangpyeong-Daegun were very closely reated to the family of King Sejo, and mrs Shin played a central role in royal Buddhism at that time. After the death of king Seungjong, Seonreung was made at the grave of Gwangpyeong- Daegun, and that grave was moved at other location. Mrs Shin dedicated Kyunsengsa temple to the king family, and after Mrs Shin died, the temple was moved out from the royal tomb. The temple Kyunseungsa was temple of Gwangpyeong-Daegun builded by Mrs Shin, but became the center of royal Buddhism as a temple Bongeunsa guarding Seonreung.

광평대군부인(廣平大君夫人)의 동래온천행(東萊溫泉行) 경과와 그 의미 - 광평대군과 사별 후 극복을 위한 선택이 끼친 영향 -

이주희 ( Lee Ju-hui ) 경북대학교 영남문화연구원 2020 嶺南學 Vol.0 No.72

조선 시대에는 왕실 여성들의 외유나 온천행이 있었지만 드물었고, 그 장소도 경기도 부근이나 충청도에 한정되는 것이 대부분이었다. 물론 그것도 남편과 함께하는 여행에서만 가능했다. 1453년 초 서울에서 출발한 27세의 청상과부 廣平大君夫人 申氏의 행렬이 三浦의 왜인이 득실대는 부산 東來溫泉에 이르렀고, 그녀는 그곳에서 몇 달간 머물며 온천을 했다. 이는 성리학을 숭상하는 사람들의 처지에서 보면 상식을 넘는 외유였다. 당연히 유교 사상으로 무장된 신하들은 이러한 왕실 여성의 행위에 대해 시정과 처벌을 요구하였다. 그렇기에 광평대군 부인에 관한 기록이 實錄에 남았다. 그녀 생활의 好否와 신하들의 간섭 정도는 조선 초기의 정치적 변화와 궤를 같이했다. 1444년 남편 광평대군 이여가 온몸이 수포가 부어오르는 천연두에 걸려 세상을 떠났다. 19세의 그녀에게는 갓 태어난 여섯 달밖에 되지 않는 갓난아기 영순군이 있었다. 그녀는 불교의 세계에 들어섰다. 광평대군의 명복을 빌기 위해 묘 옆에 齋庵(見性庵)을 창건하였다. 불사는 그녀가 불행에 맞서는 방법이었다. 시아버지 세종이 살아 있을 당시 그녀의 불사에 대해 실록에는 아무런 언급이 없다. 그러다가 세종이 죽고 큰아들 문종이 즉위한 이후 司憲掌令 金淡이 그녀의 佛事가 부당함을 지적하고 나왔다. 문종은 불쌍한 청상과부 弟嫂를 어떻게든 변호했다. 하지만 어린 단종이 즉위하자 사정은 달라졌다. 광평대군 부인은 문종 대에 佛事문제로 조정 관리들의 비방을 받으면서 심리적으로 고통스러웠을 것이다. 그리고 문종이 죽고 자신에 대한 보호막이 완전히 사라진 상태에서 병이 찾아왔던 것으로 보인다. 1453년 정월, 그녀는 병을 고치기 위해 경상도 東萊館舍에 머물면서 몇 달 동안 온천을 했다. 그런데 그녀가 溫井을 독점 사용하다시피 하면서 결국 단종이 부인을 소환하였다. 이때 수양대군이 나서서 그녀의 동래온천행은 ‘治病을 위한 여행’이지 外遊라고 볼 수 없다며 그녀를 적극적으로 변호했다. 단종의 조정에서 세력을 형성하고 있었던 수양대군의 발언으로 그녀에 대한 추핵의 소리는 쑥 들어가고 말았다. 한편 그녀를 추핵한 당상관들은 수양대군의 政敵이기도 했다. 수양대군은 癸酉靖難을 일으켰고 실권을 장악하였다. 그녀를 비방하던 당상관들은 한꺼번에 도살되었고, 그녀에게는 자유가 찾아왔다. 광평대군 부인이 동래온천을 다녀온 후 왕실 사람들이 자주 그곳으로 향하기 시작했다. 1468년 예종은 드디어 치병을 위한 왕실 여성의 동래온천행을 허가했다. 조선 왕실의 동래온천 사랑은 광평대군 부인으로부터 시작되었다. In the Joseon Dynasty, there were long-distance trips and hot spring trips of royal women, but they were rare, and most of them were located near Gyeonggi-do or Chungcheong-do. Of course it was only possible on a trip with her husband. In early 1453, a parade of 27-year-old widows(The wife of the Prince Gwangpyeong), from Seoul arrived at Dongnae Hot Springs, with many Japanese in Sampo, who stayed there for months. This was a trip beyond common sense in the place of those who worshiped the Confucianism. Naturally, the servants armed with Confucian ideas demanded corrective and punishment for the conduct of these royal women. As a result, a record of the wife of the Prince Gwangpyeong remained in the Annals. The happiness and unhappiness of her life and the degree of interference of her servants with her were in line with the political changes of the early Joseon Dynasty. In 1444, her husband, the Prince Gwangpyeong, died of a smallpox full of blisters. Her 19-year-old had a baby who was only six months old. She entered the Buddhist world. She built a temple(gyeonseongsa) next to the tomb to pray for her husband's name. The Buddhist service was how she faced misery. There is no mention in history about her immortality when her father-in-law, King Sejong, was alive. Then, after King Sejong died and his older son King Munjong became king, his servant Kim Dam pointed out that her work was unfair. King Munjong somehow defended the widow's priest. However, the situation changed as young King Danjong became king. The wife of the Prince Gwangpyeong would have been psychologically painful because she was criticized by the court officials for her Buddhism issues during her civilization. And it appears that the disease came with the death of King Munjong and the protection of himself completely disappeared. In January of 1453, she stayed at the Dongnae Hot Spring Hotel in Gyeongsang-do for several months to cure her illness. However, as she exclusively used Dongnae hot spring, Danjong summoned Mrs. Gwangpyeong. At this time, the Prince Sooyang(King Sejo) actively defended her, saying that her Dongnae hot spring trip is 'the purpose of healing the disease' and cannot be seen as a trip. The sound of impeachment against her entered thanks to the Prince Sooyang who formed the forces in King Danjong's mediation. Politicians who impeached her were also enemies of the Prince Sooyang. The Prince Sooyang revolutionized (Gyeyujeongnan) and seized power. Politicians who slandered her died at once, and freedom came to her. After The wife of the Prince Gwangpyeong went to Dongnae hot Springs, royal people often started to head there. In 1468, King Yejong finally allowed the royal women to visit Dongnae hot Springs for healing. Dongnae hot Springs's love of the Joseon royal family began with The wife of the Prince Gwangpyeong.

15세기 朝鮮王室의 崇佛과 廣平大君一家의 佛典刊行

김자현(Kim, Ja hyun) 보조사상연구원 2021 보조사상 Vol.59 No.-

본 논문은 15세기 조선 왕실의 숭불 경향을 불전 간행과 관련 있는 인물들의 행적과 관련 사료들을 통해 살펴보고, 그 중 왕실의 일원인 廣平大君夫人 申氏를 중심으로 행해진 광평대군일가의 佛事와 불전 간행 양상을 현전하는 유물들을 중심으로 살펴보았다. 왕실일가에 의해 이루어진 숭불에 관한 기록과 실존하는 유물들은 개국초부터 대외적으로 숭유억불정책을 표방했던 왕실에서 여전히 대내적으로는 불교를 숭앙했던 정황들을 보여주는 실증적인 증거이며, 이를 통해 당시의 신앙 양상과 경향들을 파악할 수 있다는 점에서 매우 중요하다. 특히 그 중에서도 광평대군일가의 願堂인 見性庵을 중심으로 이루어진 숭불 활동과 불전의 간행은 단편적으로나마 왕실의 일원들이 私家에서 행하였던 불사의 정황을 상세하게 파악할 수 있다는 점에서 매우 의미있는 자료라 할 수 있다. This paper illuminates the royal family’s worship of Buddhism in fifteenth-century Joseon through examination of the activities of people related to the publication of Buddhist scriptures and the related documents. It pays a particular attention to the sponsorship of Buddhism including publication of Buddhist scriptures by the family of Grand Prince Gwangpyeoneg, especially the wife of the prince from the Shin clan. The records on the royal family’s worship of Buddhism and relevant extant relics are valuable sources revealing that the Joseon royal family worshiped Buddhism while officially suppressing it in favor of Confucianism from the foundation of the dynasty. They also help understanding the trend of Buddhist worship at the time. In particular, the sponsorship of Buddhism by the family of Grand Prince Gwangpyeong, including the construction of its family temple Gyeongseongam Hermitage and the holding of rites and publication of Buddhist scriptures there, sheds light on the details of private sponsorship of Buddhism by the members of the Joseon royal family.

조선전기 왕실녀의 가계와 비구니 출가-왕자군의 부인과 공주를 중심으로 한 제기록의 검토-

황인규 한국불교학회 2010 韓國佛敎學 Vol.57 No.-

This paper aims to explore Buddhist belief in the early Joseon Dynasty by examining the document that describes the women of a royal family, especially a princess and a wife of prince born of king’s concubine, who became Buddhist nuns. During the Joseon Dynasty, there was only one case in which a queen became a Buddhist nun, and that was Queen Jeongsun whose family name was Song, the queen of King Danjong. However, she became a Buddhist nun after she was deposed, so we can consider that this was not a case in which a queen of Joseon became a Buddhist nun. Princess Gyeongsun, daughter of King Taejo and Princess Gyeonghye, daughter of King Munjong became Buddhist nuns after they lost their husbands to political upheaval. Among wives of princes born of concubines, the following ladies became Buddhist nuns: Lady Shim, the wife of Grand Prince Uian Bangseok who was a son of King Taejo; Lady Shin, the wife of Grand Prince Gwangpyeong who was a fifth son of King Sejong, and; Prince Youngsun’s Wife Lady Choi, Lady Jeong, the wife of Prince Suchun. Among these, Lady Shim, Grand Prince Uian Bangseok’s wife and Lady Jeong, Prince Suchun’s wife became chief nuns of the Jeongeobwon. Other women in the royal family who became Buddhist nuns seemed to stay at the palace for royal concubines. In general, princesses and the wives of princes do not seem to attain high ranks in Buddhist circles. These nuns stayed at the palace for royal concubines while receiving honorable treatment as women in the royal family and they were buried at a royal tomb or tomb. Those who entered the Buddhist priesthood to the Jeongeobwon, as a member of the Buddhist circle, stayed at the Jeongeobwon that was authorized by a royal family as a place for practice. Moreover, it is thought that they became chief nuns there to lead the Buddhism of the royal family. The royal nuns seemed to devote themselves to the Buddhism and to become spiritual leaders like king’s advisers or national monks to other Buddhist nuns and bodhisattva. The Jeongeobwon and the palace for royal concubines were a center for the Buddhism of the royal family and the last resort of Buddhism in the Joseon Dynasty. This was the biggest obstacle to establish Neo-Confucianism. 본 논문은 조선전기 왕실녀 가운데 왕자군의 부인과 공주의 비구니 출가의 제 기록에 관한 기록을 검토하여 조선전기 불교신행의 실상을 살펴보고자 한 연구이다. 조선시대 왕후 가운데 비구니로 출가한 사례는 단종의 비 정순왕후 송씨가 유일하다. 하지만 그녀는 폐빈이 되어 출가하였기 때문에 왕후의 신분으로 있으면서 비구니로 출가한 경우는 없다고 하겠다. 공주가 비구니로 출가한 사례는 태조의 딸 경순공주와 문종의 딸 경혜공주가 있다. 정변으로 남편을 잃고 출가한 경우이다. 왕자군의 부인들 가운데 출가한 여성은 태조의 세자 의안대군[소도군]의 부인 심씨와 세종의 5남 광평대군의 부인 신씨, 광평대군의 아들 영순군의 부인 최씨, 세종의 아들 수춘군의 부인 정씨 등이 있다. 모두 남편의 죽음 후 비구니로 출가하였다. 그 가운데 의안대군의 부인 심씨와 수춘군의 부인 정씨는 정업원의 주지에 올랐고 그 외에 왕실녀의 비구니는 후궁에 머물렀다. 그들은 후궁에 머무르면서 왕실녀로서 예우를 받았고 죽어서도 왕릉에 묻히거나 묘에 묻혔다. 정업원에 출가한 경우에는 불교계의 일원으로서 비구니도량인 정업원에 머물면서, 혹은 주지를 하면서 왕실불교를 이끌었다. 나아가 억불시책이 전개되는 상황에서도 조선불교를 수호하는데 적지 않은 역할을 하였다.

세조의 종친 등용책과 영순군(永順君)

박홍갑 ( Park Hong Gap ) 청계사학회 2019 청계사학 Vol.21 No.-

Yeongsun-gun's performance was largely attributed to Appointment of Royal Relatives of King Sejo(世祖). In his ninth year in office, King Sejo began running a rather disruptive political situation called subspecies politics, when the most important figure was Yeongsun-gun. At that time, the subspecies participated in the important decisions of the nation or in various military mobilization and national ceremonies, as well as the appearance of order of the king, which was exclusively occupied by Seungjeongwon(承政院). “Yeongsun-gun for Mun(文), Guiseonggun(龜城君) for Mu(武).” Just like former phrase, they were at the core of the political situation in the latter half of King Sejo’s period. King Sejo, who had been relying more on royal relatives(宗親) since in the first half of his reign, encontered the situation that because of the rebellion of Yi Si-ae, meritorious elites became distrustful and Yeongsun-gun and Guiseong-gun appointed more importantly. Under such circumstances, the reign of King Sejo came to an end and a new world was opened, leading to internal conflict among a meritorious subjects. Yeongsun-gun could avoid this chaotic political situation due to his short life, however, it is hard to tell what sacrifices he would have been forced to make if he had lived.

청류관(靑流觀) 이의성(李義聲)의 생애와 시문집(詩文集)

김영진 ( Young Jin Kim ) 우리한문학회 2008 漢文學報 Vol.19 No.-

高麗末 朝鮮初 四天王圖像 硏究

李承禧(Lee Seung-hee) 미술사연구회 2008 미술사연구 Vol.- No.22

The Four Directional Guardians (四天王) that protect Buddhist Law were carved in relief on the sides of pagodas, architectural structures or were made into sculptures. And in Buddhist paintings such as the Assembly of Sakyamuni Preaching at Vulture Peak (靈山會相圖), Paradise of the Amitabha Buddha (阿彌陀佛繪圖), Kshitigarbha and Ten Kings of Hell (地藏十王圖), and the Illustration of Descended Maitreya Buddha Preaching (彌勒下生變相圖), they appear either as sinjung (神衆, literally “host of divine beings”) who protect the Buddhist assembly of the Dharma preaching, or as cheonsin (天神, heavenly gods) who listen to the sermon on the Dharma. The Four Directional Guardians continued to appear on numerous Buddhist monuments and paintings since the Unified Silla dynasty until today, but also underwent some iconographic changes. While one can effectively identify the Four Directional Guardians in threedimensional space in accordance with the four directions to which they belong, a different rule of arrangement should be applied in the depiction on two-dimensional plane like a painting. In painting, the guardians have always been arranged in an established format except during the period of the late Goryeo and early Joseon dynasties. Considering that the format, in which the images of the east and west, and those of the north and south were symmetrically positioned on either side of the main Buddha, is a standard one, the principles of the arrangement can be categorized into two types. The first type-A is which the guardian of the north is turned toward the left side, and type-B is which the guardian of the north is turned toward the right side. The former type-A arrangement of the Four Directional Guardians was applied in the Unified Silla until the late Goryeo period, while the latter type-B appeared in the late Goryeo and early Joseon dynasties and is still continued until present time. It is worth noting, as aforementioned, that the arrangement of the Four Directional Guardians underwent some changes in the late Goryeo and early Joseon dynasties, and it is surmised that the cause of the change was due to the introduction of woodblock prints of Saddharmapundarika Sutra in the late Goryeo period from the Hangzhou region of the Southern Song dynasty. Most of the depictions of the Four Directional Guardians in the late Goryeo period follow the traditional style, suited in armor, holding attributes such as a pagoda, a sword, bows, etc., after the iconography established during the Tang and Song dynasties. However, a few other types are also found to have been influenced by the iconography of the Four Directional Guardians of the Tibetan Buddhism. The Four Directional Guardians on the gilt-bronze portable shrine in the National Museum of Korea, and on the pagoda of Gyeongcheonsa temple dating from the late Goryeo, and those on the pagoda of the Wongaksa temple of early Joseon feature traditional elements of Goryeo’s Four Directional Guardians, but some changes are noticed in the posture of holding the sword in a slanted position and in a guardian playing a lute. These iconographic changes find their prototypes in the images of the Four Directional Guardians of Tibetan Buddhist art, and I believe that it was introduced to Goryeo along with the exchanges between the Mongol Yuan and Goryeo Courts during the period of the Yuan interference in the Goryeo. The more definite source of the iconography of the Tibetan Buddhist iconography of the Four Directional Guardians is the imperial woodblock prints of the early Ming dynasty. Since it is recorded in history that the Ming Emperor ordered a hundred books of Songs Adoring Various Buddhist Images (諸佛如來菩薩名稱歌曲) to be presenedt to Goryeo Court in 1417, and also the existence of a woodblock version of Saddharmapundarika Sutra commissioned by Lady Shin, the wife of the Royal Prince Gwangpyeong in 1459, I came to understand that, the standard form of iconography of the Four Directional Guardians in Tibetan Buddh