조선전기 왕실원찰 견성암(見性庵)의 조성과 기능

강호선(Kang, Ho-Sun) 서울시립대학교 서울학연구소 2015 서울학연구 Vol.- No.59

It was believed that the Bongeun-sa Temple(奉恩寺) was established by monk Yoenhoi(緣會國師) at the reign of King Wonseong-wang in the unified Shilla and the first name of it was Gyeoseng-sa(見性寺), ever since the Historical records on the Bongeunsa Temple and other temples belonged it(奉恩寺本末事蹟) was written in 1940’s. But that kind of Shilla origin was not true. The aim of this research lies in surveying the historical status and role of Gyeonsengam(見性庵), i.e. Gyeonseong-sa(見性寺) and correcting the pre-history of Bongeun-sa Temple(奉恩寺), Mt. Soodosan修道山(present-day Samsung-dong, Kangnam-gu, Seoul, Korea). Although Joseon sustained anti-Buddhist policy, the royal family still kept Buddhist faith and found so-called royal Buddhist temples(王室願堂, 願刹) and sponsored them. Most of such royal temples were founded close to royal tombs and they were center of Buddhism in early Joeson period. Gyeonseong-am was the forerunner of Bongeunsa Temple. It was built to pray for the repose of the late prince Gwangpyong(廣平大君), who was the 5th son of the King Sejong and a brother of the King Sejo, by his widow Lady Shin(申氏) close to his tomb. Buddhist rituals held in Gyeonseog-am was sponsored by not only the Lady Shin but also other royal family members especially Sejo’s Queen and his sister and brothers. In addition, famous monks such as Shinmee(信眉), Hakyoul(學悅) were also participate in the Buddhist ritual in Gyeonseng-am. These royal ladies also printed sturas with wood-block print in the Gyeonseng-am. These printed sutras were very significant that there were lots of re-printed version of these Gyeonseng-am’s printing version sutras in the late Joseon dynasty. In 1495, the King Seongjong died, and the prince Gwangpyong’s tomb was moved other province, Seongjong’s tomb(i.e. Seon-neung 宣陵) was built at the very site. From then, the role of Gyeonseng-am was changed. It became royal memorial Temple for praying for Seongjong. Finally, in 1499, the Temple was moved to nearby area and the name of it was officially changed as Bongeun-sa Temple.

풍양 조씨 분암(墳庵)과 남양주 견성암의 불상

유근자 한국불교학회 2021 韓國佛敎學 Vol.100 No.-

This paper is about the Buddhist statues enshrined at the Yaksajeon Hall and Daeungjeon Hall of the Gyeonseongam Temple in Namyangju. This temple was built on the site used by Cho Maeng, the founder of the Poongyang Cho's clan, for training. Furthermore, Gyeonseongam Temple shares some of the characteristics of Bun-am (墳庵), a temple where the management of ancestor tombs is carried out. The stone Medicine Buddha (Bhaiṣajya-guru) statue is enshrined in the Yaksajeon Hall of Gyeonseongam. It was made between the late Goryeo and the early Joseon Dynasty. In Daeungjeon Hall, three wooden Buddha statues of the Shakyamuni, Bhaiṣajya-guru, and Amitabha Buddha are enshrined. Among them, the statues of Shakyamuni and Amitabha were created in the mid to late 18th century, the late Joseon Dynasty. According to "⾒聖菴重修各部幀新畵成記 (1883)," the three wooden Buddha statues were restored with gold and the stone Medicine Buddha statue was repainted in 1882 (19th year of King Gojong). Unlike the medicine bowl-mudrā (藥器印) in the posture of a dhyāna-mudrā, which was created in a temple related to the royal family near Seoul during the Joseon Dynasty, the stone medicine Buddha statue in Yaksajeon Hall inherits the iconography of a medicine bowl-mudrā (藥器印) in the posture of a bhūmisparśamudrā, which was popular during the Unified Shilla period. Among the three wooden Buddha statues in Gyeonseongam’s Daeungjeon Hall, the wooden Medicine Buddha statue was created anew. The wooden Shakyamuni Buddha and Amitabha Buddha statues are estimated to have been made in the mid to late 18th century. The wooden Shakyamuni and Amitabha Buddha statues in the Daeungjeon Hall are presumed to be the works of Buddhist statues made by Sangjeong (尙淨), a monk and sculptor who was active during the 18th century. 이 논문은 신라말 고려초 인물인 풍양조씨의 시조 조맹(趙孟, ?-?)의 수행처에 창건된 남양주 견성암의 약사전과 대웅전에 봉안된 불상에 관한 것이다. 견성암은 선조들의 묘를 관리하는 분암(墳庵) 성격을 갖고 있는데 현재까지도 풍양 조씨 분암으로서의 기능을 하고 있다. 견성암 약사전에는 고려말 조선초에 제작된 석조약사불상이 봉안되어 있고, 대웅전에는 18세기 중후반에 조성된 석가 · 약사 · 아미타불상으로 구성된 목조삼불상이모셔져 있다. 약사전 존상은 시조 조맹의 설화와 관련되어 있고, 대웅전 존상은 18 세기 풍양 조씨 분암과 연관이 깊다. 또한 약사전은 난방이 가능한 대방의 구조로되어 있어 시조묘에 제향할 때 이곳에서 숙식을 하기도 하였으며, 현재까지도 견성암의 가장 중심 불전으로 기능하고 있다. 「견성암 중수 각부탱 신화성기」(⾒聖菴重修各部幀新畵成記, 1883년)에 의하면 목조삼불상의 개금(改⾦) 및 석조약사불상의 개채(改彩)가 1882년(고종 19년)에 이루어진 사실을 확인할 수 있다. 같은 해에 헌종의 후궁 경빈 김씨와 그녀의 동생인 김문현 부부의 시주에 의해 <아미타불회도>가 대웅전의 후불도로 조성되었다. 경빈 김씨는 풍양 조씨 가문에서 배출한 신정왕후 조씨의 며느리이며, 신정왕후와 돈독한관계를 유지하였기 때문에 풍양 조씨 대종중의 분암인 견성암에 시주한 것으로 추정된다. 약사전 석조약사불상은 조선시대에 서울 인근 왕실과 관련된 사찰에서 조성한 선정인의 약기인(藥器印) 도상과 달리, 통일신라 때 유행한 항마촉지인의 약기인 도상을 계승하고 있다. 그러나 양식 특징은 고려말 조선초 불상에 나타나는 특징을 보이고 있어 제작 시기는 고려말 조선초로 추정된다. 견성암 대웅전의 목조삼불상 가운데 목조약사불상은 최근에 새로 조성하였고, 목조석가· 아미타불상은 18세기 중후반 경에 제작된 것이다. 대웅전의 목조석가 · 아미타불상은 풍양 조씨의 종중 활동이 활발해지는 18세기에 조성되었으며, 18세기에활동한 조각승 상정(尙淨)이 만든 불상의 특징을 갖고 있어 상정 또는 그의 유파 조각승들에 의해 조성된 것으로 추정된다.

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.

麗代鮮初의 17字本 『法華經』 板本 硏究

송일기,정왕근 한국서지학회 2014 서지학연구 Vol.59 No.-

이 연구는 고려시대로부터 조선 초기 사이에 간행된 법화경 가운데 17자본을 대상으로 그 형태적 특징을 분석한 글이다. 해당시기에 간행된 법화경 판본은 모두 23종이 현전하는 것으로 파악되었으며, 이 중 17자본이 가장 많은 6종으로 전체 26%를 차지하고 있는 것으로 조사되었다. 17자본을 대상으로 형태 서지학적 특징을 분석한 결과, 우리나라에서 독자적으로 간행한 판본이 2종이며, 송판본을 모본으로 복각 또는 번각한 송판계통이 4종으로 파악되었다. 고려에서 선초 사이에 간행된 법화경 판본 중 17자본을 대상으로 행자수 및 판수제 형식의 특징을 분석함으로서 판본의 유형과 계통을 식별할 수 있는 기준을 제시할 수 있다. 따라서 이러한 식별 기준을 참고하게 되면 이 시대에 간행된 판본의 분류와 간년 추정에 일정한 도움이 될 수 있을 것으로 기대한다.

만공(滿空) 문하 견성암과 환희대의 비구니 문중에 관한 일고

한운진 ( Han Oonjin ) 동국대학교 전자불전문화콘텐츠연구소 2023 전자불전 Vol.25 No.-

It deals with the transmission of nuns centered around Sudeoksa Temple. I looked into the nuns’ clans that occupied half of Korean Buddhism, and especially Gyeonseongam and Hwanheedae of Sudeoksa in Deoksungchonglim. I studied the research in chronological order from nuns’ clans which were established at the time of Buddha to the nuns clan in Korea, and then the nuns clan of Gyeonseongam and Hwanheedae. The nuns’ clans of Sudeoksa are spread throughout the country, and most of them have taken root at Sudeoksa. Nuns who learned Zen under Mangong at Sudeoksa are prospered and Buddhist doctrine of nuns was formed around them. Next, I introduced Gyeonseongam and Hwanheedae among the nuns clans of Sudeoksa in Deoksungchonglim. Through this study, we understand that nuns’ clans centered around Sudeoksa have been handed down, and it was connected through Buddhist doctrine, not blood relations. However, we also learned that social customs centered on blood relations still have strong power. It is necessary to discuss in public in order to get social and cultural recognition for the transmission of Buddhism and to be recognized as customary law, and I pointed out the importance to inform the current status of transmission of teacher and pupil.

조선시대 봉은사 수륙재의 역사적 전개

탁효정 동양고전학회 2018 東洋古典硏究 Vol.0 No.73

This paper is a study of the historical significance of The water and land ceremony performed by Bongeunsa temple in the Joseon Dynasty. The Bongeunsa temple was originally a hermitage named Geungseongam, which was located in the Hakdang-dong, Gwangju County, Gyeonggi Province. After that, Geungseongam was named as Geungseongsa temple. Geungseongsa temple was left in that position and acted as the Temples belonging to Royal Tombs(陵寢寺, TRT) of the King Sungjong, later the name of the temple was changed to Bongeunsa Temple. As a result of movement of the royal tomb of the Joongjong(靖陵) next to the royal tomb of Sungjong, the Bongeunsa was also used as a TRT of the Seonjeongneung royal tomb. After that, the grandson of the King Joongjong, crown prince Soonhoe early passed away, Buddhist shrine(願堂) was set in Bongeunsa temple. Bongeunsa temple remained as a royal prayer place, serving as a Buddhist shrine for crown prince Soonhoe and serving as a Jopo temples for Seonjeongneung royal tomb until the end of the Joseon Dynasty. From the time when it was called Geungseongam to the time after when it was renamed as Bongeunsa Temple, this temple performed The water and land ceremony. But the characters changed little by little. From the King Sejo to King Sungjong, The water and land ceremony characterized Consolation ceremony for the spirit of the dead for prince Gwangpyeong, King Sejong, Queen Soehan and served as the Buddhist memorial praying for the well being of the royal family and people. From the time of the King Yonsan to the time of King Myeongjong, The water and land ceremony had strong characters for Consolation ceremony for the spirit of the dead for King. In the late Joseon Dynasty, Bongeunsa Temple served as the royal party of The water and land ceremony. On the other hand, after the Manchu war of 1636, Bongeunsa Temple also served as the national water and land ceremony for the victims who were killed in the mountains of Namhan. In the Joseon dynasty, The water and land ceremony performed by Bongeunsa Temple was strongly directed for Consolation ceremony for the spirit of the dead for royal family members, and Bongeunsa Temple was maintained as a royal prayer throughout the Joseon Dynasty.

遊山記를 활용한 地域敎育 — 「淸平山記」를 중심으로 —

권혁진 한국한문고전학회 2010 漢文古典硏究 Vol.21 No.1

본고는 한문학이 지역교육을 위해 어떤 자료들을 개발해야 하는가에 주목하되, 遊山記를 중심으로 논의를 진행한다. 유산기는 지역의 환경 속에서 도출되었으며, 지역의 정서와 특성을 담고 있고, 지역 주민들의 문화적 정체성 형성에 기여하는 측면이 있다. 따라서 유산기를 통한 지역교육은 지역의 정서와 특성을 보여주며, 지역 주민들의 문화적 정체성에 기여할 수 있는 내용을 위주로 자료를 개발해야 한다. 첫 번째 구역인 九松臺 구역에서 구성폭포의 유래와, 지금은 발길이 드문 환희령과 삼층 석탑, 그리고 김시습을 학습할 수 있다. 影池는 청평사에 은거하면서 평생을 보낸 이자현이 만든 정원의 중앙에 위치하고 있다. 영지는 우리나라에서 가장 오래된 고려시대 정원의 흔적이 있는 연못이다. 이러한 영지의 성격 등은 한시와 함께 학습 자료로 적절히 활용할 수 있다. 淸平寺 구역에 있는 보물 제164호인 회전문은 상사뱀 설화가 얽혀있는데, 이 설화는 지역의 대표적 설화라고 볼 수 있다. 상사뱀 설화는 회전문과 함께 지역교육의 자료로 활용할 수 있을 것이다. 西川의 특징 중의 하나는 기우제를 지내던 단이 있다는 점이다. 서천은 사찰의 영역에 있음에도 불구하고 고을의 수령이 기우제를 지낸 독특한 곳으로, 불교와 유교가 조화를 이루던 공간이었다. 기우제라고 하는 민속제의가 행해지던 서천은 또 하나의 교육 자료로 충분하다. 仙洞 구역에서 지역교육의 자료로 활용할 수 있는 것은 淸平息庵이란 금석문과, 이자현의 행적과 그가 남긴 한시 등이다. 見性庵 구역에서 우리가 주목할 부분은 청평산의 승경일 것이다. 이 부분은 개정 7차 교육과정에서 언급한 지역의 특수성 조사 항목 중 자연환경에 속한다. 청평산의 기암괴석과 각 봉우리의 뛰어난 경치는 각종 자료를 통하여 교육시킬 수 있다. 이러한 지역교육은 청평산이 단순하게 경치만 뛰어난 것이 아니라, 다양한 문화를 품고 있는 산이라는 것을 알게 해준다. This paper Sino some resources for the region to develop educational haneungae have noticed. Yusangi are centered in discussions. Based heritage of the environment in the region have been identified. the area contains emotions and characteristics, and local residents contributed to the formation of cultural identity is an aspect. Therefore, Yusangi in the region through education and shows the characteristics of the atmosphere, the cultural identity of local residents to contribute to the development of information resources should be focused. Gusongdae section configuration in the first district of origin and of the waterfall, the trail is now a rare hwanhereong and three-story pagoda, and you can learn gimsiseup. Yongji is located in the center of the garden. retirement and a lifetime spent in cheongpyeongsa made Koryo Dynasty, the oldest estates in the country traces of the garden is the pond Temporary character of the Yongji, With these learning materials can be utilized properly. Treasure cheongpyeongsa in section 164 of revolving door Sport sangsabaem was intertwined tales, folk tales, this story is typical of the region can be seen. Sangsabaem narrative revolving door with the local schools will be able to use the datao. One of the characteristics of Seocheon is that the intimate stage. Seocheon temples in the area of the town, despite the former rain of the unique place of receipt, Buddhism and Confucianism formed the space that was in harmony. I have been played in the Folk Festival Rain Seochon also one of the training materials are sufficient. Instigation of the local schools in areas that can serve as documentation that the expression of cancer Cheongpyeong epigraphs and include the acts and he temporarily left behind. Gyeonseongam section, we will take notice of the Cheongpyeongsan seunggyeong. This part is mentioned in the revised curriculum in the 7th item of the particularity of investigation belongs to the natural environment. Cheongpyeongsand rocks and great views of each peak by the various materials can be educational.

유산기(遊山記)를 활용한 지역교육(地域敎育) -「청평산기(淸平山記)」를 중심으로-

권혁진 ( Hyuk Jin Kwon ) 한국한문고전학회 2010 한문고전연구 Vol.21 No.1

This paper Sino some resources for the region to develop educational haneungae have noticed. Yusangi are centered in discussions. Based heritage of the environment in the region have been identified. the area contains emotions and characteristics, and local residents contributed to the formation of cultural identity is an aspect. Therefore, Yusangi in the region through education and shows the characteristics of the atmosphere, the cultural identity of local residents to contribute to the development of information resources should be focused. Gusongdae section configuration in the first district of origin and of the waterfall, the trail is now a rare hwanhereong and three-story pagoda, and you can learn gimsiseup. Yongji is located in the center of the garden. retirement and a lifetime spent in cheongpyeongsa made Koryo Dynasty, the oldest estates in the country traces of the garden is the pond Temporary character of the Yongji, With these learning materials can be utilized properly. Treasure cheongpyeongsa in section 164 of revolving door Sport sangsabaem was intertwined tales, folk tales, this story is typical of the region can be seen. Sangsabaem narrative revolving door with the local schools will be able to use the datao. One of the characteristics of Seocheon is that the intimate stage. Seocheon temples in the area of the town, despite the former rain of the unique place of receipt, Buddhism and Confucianism formed the space that was in harmony. I have been played in the Folk Festival Rain Seochon also one of the training materials are sufficient. Instigation of the local schools in areas that can serve as documentation that the expression of cancer Cheongpyeong epigraphs and include the acts and he temporarily left behind. Gyeonseongam section, we will take notice of the Cheongpyeongsan seunggyeong. This part is mentioned in the revised curriculum in the 7th item of the particularity of investigation belongs to the natural environment. Cheongpyeongsand rocks and great views of each peak by the various materials can be educational.

朝鮮時代 奉恩寺의 佛敎的 位相과 文化價値

오경후 한국정토학회 2017 정토학연구 Vol.28 No.-

Bongeunsa Temple is a key element in understanding the trends of Buddhism from the early to late years of the Joseon Dynasty (1392-1905). Serving as a royal shrine dedicated to the royal ancestors of the Joseon Dynasty from its early years, the temple has inherited the traditions of the suppressed and alienated Buddhism. As the royal mausoleums of King Seongjong and King Jungjong became enshrined in the temple, the dynasty government officials and nobility flowed in and out of the temple continuously. With the reintroduction of Seunggwa (state examination for Buddhist monks) and the temple serving as the central temple of the dynasty’s Seon Buddhist sect during the reign of King Myeongjong, Bongeunsa also played an essential role in terms of Buddhist administration. During Imjin Waeran (Japanese invasion) and Byeongja Horan (Qing invasion), its famed monks including Cheongheo and Samyeong joined the wars, and the temple mobilized and managed Buddhist warriors for building and defending Namhansanseon and Bukhansanseong Fortresses. Adding to its central functions for the royal families’ Buddhist rites, protection of the state and Buddhist administration, Bongeunsa provided the intrinsic religious functions as well. The nobility and monks widely exchanged, prepared for the state examinations, and often soothed despair and agonies. Consequently, while performing its religious functions centering on the royal families and ruling class, Bongeunsa helped create and maintain diverse cultures of the Joseon Dynasty. 봉은사는 조선전기부터 후기에 이르기까지 조선시대 불교의 동향을 이해하는 핵심요소이다. 조선전기부터 왕과 왕실 조상을 추모하는 기능을 담당하면서 억압과 소외된 불교의 명맥을 굳건히 유지시켜나갔다. 성종과 중종의 능(陵)을 수호하고 추모하면서부터는 신료와 사대부의 발길이 끊이지 않았다. 봉은사는 명종(明宗)대 승과(僧科)의 부활과 선종의 중심사찰이 되면서 불교행정에서도 핵심적인 역할을 지녔다. 임진왜란과 병자호란 당시에는 청허와 사명 등이 전란에 참여했고, 이후에는 남한산성과 북한산성을 쌓고 수비하는데 경기도와 강원도 사찰의 승군(僧軍)을 동원하고 관리하였다. 봉은사는 욍실의 불교신앙과 호국불교, 불교행정의 중심역할 뿐만 아니라 종교본연의 기능 역시 담당하였다. 사대부와 승려들이 폭넓은 교류를 했고, 과거시험을 준비했으며, 절망과 아픔을 달래기도 하였다. 결국 봉은사는 왕실과 지배층을 중심으로 한 종교적 기능을 담당하면서 왕조의 다양한 문화를 창출하고 유지해갔다.