조선후기 왕실원당(王室願堂)의 사회적 기능

탁효정 ( Tak Hyo-jeong ) 청계사학회 2004 청계사학 Vol.19 No.-

The Royal Buddhist Shrine(王室願堂) is a temple that a donator is involved in foundation, restoration and donation of it almost monopolistically, and manages the temple and offer a prayer. The Royal Buddhist Shrine is a term that has been shown only in Korean history book since Shilla(新羅) period. In this paper, the topics will be existing types of royal buddhist society and buddhism in late Joseon Dynasty. The Royal Buddhist Shrine is a temple of praying a blessing. In a wide meaning, The Royal Buddhist Shrine is a temple that pray a blessing for the royal family. In a narrow sense, it is a temple that deifies The royal family's memorial tablets and holds a memorial service of the royal family. I define the Royal Buddhist Shrine as a temple that is supported by the royal family financially and given immunity from taxation and exempted from public labor. Since Sung Confucianism had became the doctrine of the founding country in Joseon Dynasty, Buddhist society became withered and the social function of Buddhism became small. Joseon noble men(士大夫) excluded Buddhism and Joseon government took the slaves and lands of Buddhist temples. However, nevertheless the governmental policy, royal family held various Buddhist functions continuously. So in early Joseon Dynasty, the temples being located in Kyongkido(京畿道) and very famous mountains performed royal Buddhist rituals being designated as the Royal Buddhist Shrine and Suryuksa(水陸社). Though most national Buddhist rituals were abolished, the Royal Buddhist shrine survived until the late Joseon Dynasty. Yet there were some changes of the type and characteristics in the royal temples. In this paper, I thought about the type and character of the Royal Buddhist Shrine. The first chapter says about the foundation background and present condition of the Royal Buddhist Shrine. The second chapter divides the Royal Buddhist Shrine into three types according to foundation purposes. The first type is a temple that protects tombs of the king and his relations. Another is one that keeps the navel cord of the king and princes. Thirdly, the other is a special one that is located in a capital city. The third chapter says about functions of the Royal Buddhist Shrine in late Joseon Dynasty. In the late Joseon Dynasty, the Royal Buddhist Shrine was founded continuously. It shows the social characteristics of Buddhism at that time. In spite of the policies of suppressing Buddhism, the Royal Buddhist Shrine was protected by the royal family and government. It is because the royal family needed temples to charge buddhist rituals and sources to levy taxes. So the functions of Wondang are divided into religious one and economical one. At first, the Royal Buddhist Shrine is a institution to worship ancestors. Buddhist Shrine had functioned as a facility to worship prior kings and queens since the period of the Three Kingdoms, however in the late Joseon Dynasty, it was mainly founded for the relations of king that could not been laid in the royal Ancestors Shrine, according to the confucius order of rank. Secondly, the Royal Buddhist Shrine took charge of Buddhist rituals of the royal family. Independently of national policy that suppress Buddhism, the royal family believed in Buddhism persistently. So they needed a temple to undertake their Buddhist rituals. In the late Joseon Dynasty, national Buddhist rituals were abolished, but the Royal Buddhist Shrine was continuously founded. This shows the social status of Buddhism that prays for one's welfare in the future life and pays a tribute to spirituals. Thirdly, the Royal Buddhist Shrine is a base of royal finance. The royal family could reduce expenses of Buddhist rituals through appointment of a temple as the Royal Buddhist Shrine, and could collect taxes from it. Temples also were delighted with being appointed as the Royal Buddhist Shrine, because they could get out of the exploitation of Confucian scholars. As we could see from the above, the Royal Buddhist Shrine in the late Joseon dynasty, could survive because of the royal family’s belief in Buddhism and needs of the nation. In this journal, the main points are background of founding, types and functions of the Royal Buddhist Shrine. In addition to this, changes of the Royal Buddhist Shrine shows the characteristics of Buddhism in late Joseon Dynasty.

조선시대 경주지역 사원의 수적 추이와 성격

오경후 동국대학교 신라문화연구소 2007 신라문화 Vol.30 No.-

Buddhism had been continued repression and alienation during the Chosen dynasty. The policy of Buddhism directly caused and linked to decrease in the number of Buddhist temple. According to the Sejong Sillok jiliji(世宗實錄地理志), the only 3 Buddhist temple or shrine at Gyeongju region put on record. 22 Buddhist temple or shrine were merely listed on the Singeung dongguk yeoji seungram(新增東國輿地勝覽). The Singeung dongguk yeoji seungram's such a figure affected the Yeojidoseo or the Gyungsando Eupji, which publicize in the late Chosen dynasty. So that they could prepared the analysis of temple figure. But The worst limited condition was that the exactly research on the actual condition did not carry out as result of negative or passive recognition forward Buddhism. It proved that both The Donggyeong jabgi which published by Gyeongju governor in 1670 and the Gyungju Eupji which brought out by the local resident people in 1932 was listed the temple figure. By the way, two publication were listed more many number of temple than national wide and above referred jilijis. Especially the Gyungju Eupji was listed 53 temple. However, as this publication brought out in 1934, it would not be applicable to and did not fit in an area of investigation of Chosen. Nevertheless, through the Samguk sagi, the samguk yusa, and epigraphy materials, we can find most of buddhist temple as well as the following facts. That is to say, Buddhist temple were introduced initially 12 temple or shrine and their name was known and their structure was founded in Shilla dynasty by such publications. This research's result was different from existing research, of which result appeared that the number of Buddhist temple in Gyungsando increased than else region's temple figure. Furthermore, in the early chosen dynasty, the number of Buddhist temple and shrine become decreased and removed, or was reshuffle. Its place, also, was substituted by Hyanggyo(鄕校) and Seowon(書院) in the 15th century. If so, the result of existing research that the number of Buddhist temples and shrines at Gyeongju region became increase, Should require necessarily further examination. Nevertheless, the Buddhist temple and shrine at Gyeongju maintained the Buddhism's place and its reputation by taking self-defense measures during the repression of Buddhism. Buddhist monks of Bulguksa and Kirimsa maintained temple economy by organizing mutual aid society called 'Gye (契)' and taking commercial transaction. Also, Buddhist temples and shrines in Gyeongju produced and delivered the many kind of the tributes or necessary articles, which Seowon, Hyanggyo, and the proper governmental authorities in Geyongju region would use. In its indemnity, Buddhist temples and shrines in Gyeongju are exempt from the variously burden of miscellaneous services and duty. For example, the Jeonghye temple(定惠寺) had founded in Shilla period, of which name changed in the Chosen dynasty, delivered the tributary goods or necessary articles to its superior, Oksan Seowon(玉山書院). For instance, the Buddhist temples or shrines in Geyongju region succeeded to Buddhistic tradition through self effective methods or self-defense measures under circumstance without changing between the increase and the decrease in the number of temples and shrines.

조선후기 옥천사의 왕실원당 설치배경과 특징

탁효정 순천대학교 남도문화연구소 2024 남도문화연구 Vol.- No.53

본 논문은 고성 옥천사에 왕실원당이 설치된 배경과 특징을 조선 후기 불교의 변화와 함께 고찰한 연구이다. 옥천사는 조선 후기 왕실에 종이를 공급한 사찰로, 어람지 진상사 찰로 선정된 직후 정조와 순조의 탄일불공을 설행하게 되었고, 그 후 경상좌도 병마절도 사 박규희의 후원으로 경내에 축원당을 설치하였다. 옥천사의 왕실원당은 조선 말까지 계속 운영되었고, 갑오개혁 이후 옥천사의 지역(紙役)이 폐지된 이후에도 옥천사는 고종 과 명성황후, 순종의 위패를 모신 원당으로 계속해서 역할을 하였다. 조선 전기 왕실원당으로 지정된 사찰들이 왕실의 전폭적인 지원을 받아 사찰의 창건 또는 중수가 이루어지고 각종 면세와 면역의 특혜를 누렸던 것과 달리, 옥천사는 왕실의 잡역 공급 사찰로 지정된 이후에야 원당의 지정이 이루어졌으며, 지방 관리에 의해 원당 의 건축이 이루어졌다. 그 여파로 지역을 제외한 여타 잡역의 면제 혜택을 받을 수 있었 다. 옥천사뿐만 아니라 이 시기 삼남 지방의 왕실원당에서도 비슷한 양상이 나타나는데, 당시 왕실원당의 특혜는 왕실의 지원보다 잡역 면제가 더 큰 비중을 차지하고 있었다. 18세기 말에 이루어진 옥천사의 왕실원당 지정은 당시 삼남 지방 대찰들의 원당 설치 와 마찬가지로 사찰 경제를 피폐화시켰던 지역 등 각종 잡역에서 벗어나기 위한 노력의 일환으로 이해된다. 왕실 입장에서는 왕가의 안녕과 국태민안을 기원하는 기도처가 필요 했고, 왕실에 봉사하는 사찰들을 보호할 필요가 있었다. 옥천사의 입장에서는 왕실의 지역에 더해 중앙 관청과 지방 관아, 병영, 지역 토호 세력 등으로부터 쏟아지는 각종 요구에서 벗어나기 위해 왕실의 정치적 비호가 절실히 필요했다. 이러한 왕실과 사찰 간의 상호 필요에 의해 옥천사는 정조와 순조의 안녕을 발원하는 왕실원당으로 지정되었 으며, 조선 말까지 왕과 왕비, 세자를 축원하는 도량으로 역할하였다. This paper examines the background and characteristics of the establishment of a royal buddhist shrine at Okcheon Temple in Goseong, in conjunction with the changing landscape of Buddhism during the late Joseon period. Okcheonsa was a temple that supplied paper to the royal family in the late Joseon era. Shortly after being designated as a tributary temple for royal use, Okcheonsa was assigned to perform Buddhist rituals for the birthdays of King Jeongjo and King Sunjo. Subsequently, a Buddhist shrine was established with the patronage of Park Gyu-hui, the Military Commander of Left Gyeongsang Province. The royal prayer hall at Okcheonsa continued to function until the end of the Joseon Dynasty. Even after the abolition of Okcheonsa’s regional duties following the Gabo Reform, the temple continued to serve as a buddhst shrine, enshrining the spirit tablets of Emperor Gojong, Empress Myeongseong, and Emperor Sunjong. Unlike the early Joseon period, when royal buddhist shrines were established or renovated under royal patronage and received tax exemptions, Okcheonsa was first designated as a supplier of miscellaneous services to the royal family before being appointed as a royal Buddhist shrine. The construction of the shrine was carried out by local officials. As a result, the temple was able to receive exemptions from various duties except for regional obligations. This pattern was not unique to Okcheonsa but was also observed in other royal Buddhist shrines in the three southern provinces during this period. It highlights a shift in the privileges of royal Buddhist shrines at the time where they were more focused on exemptions from miscellaneous duties rather than direct economic support from the royal family. The designation of Okcheonsa as a royal Buddhist shrine in the late 18th century was—similar to the establishment of buddhist shrine in other major temples in the three southern provinces—an effort to escape various miscellaneous duties, including regional obligations, which had impoverished the temple economy. From the royal perspective, there was a need for prayer sites to supplicate for the well-being of the royal family and the nation’s prosperity, as well as a need to protect temples serving the royal family. From Okcheonsa’s standpoint, royal political patronage was desperately needed to escape the various demands imposed by central government offices, local government offices, military camps, and local influential families, in addition to royal regional duties. Due to this mutual need between the royal family and the temple, Okcheonsa was designated as a royal Buddhist shrine to pray for the well-being of Kings Jeongjo and Sunjo. It continued to function as a prayer site for the king, queen, and crown prince until the end of the Joseon Dynasty.

조선시대 오대산의 왕실불교와 원당의 운영

탁효정 동방문화대학원대학교 불교문예연구소 2022 불교문예연구 Vol.- No.20

This thesis is a study on the beliefs for Odaesan Mountain of the royal family in the Joseon Dynasty, focusing on the Royal Buddhist Shrines installed in Odaesan Mountain during the Joseon Dynasty. Buddhist Shrines and Buddha of the vow were installed on Odaesan Mountain during the Joseon Dynasty from King Taejong to King Gojong 9 times. King Taesang Lee Seong-gye’s Sajaam Hermitage renovation, Royal Prince Yangnyeong and Royal Prince Hyoryeong’s Woljeongsa Temple renovation, King Sejo’s Sangwonsa Temple renovation, Princess Ui-suk’s Buddha of the vow creation, Sangeui-jo clan’s Yeonggamam Hermitage renovation, in King Seonjo times Yeonggamsa Temple designation as the guardian temple of the Annals of the Joseon Dynasty, in King Injo times the restoration of Indra Statue for Royal Prince Sohyeon and the recovery of the Buddha statue calling for the national peace in King Gojong times were followed. The characteristics of Royal Buddhist Shrines installed on Odaesan Mountain can be summarized in three ways. First, the Joseon royal family's deep faith in Odaesan Mountain is based on Royal Buddhist Shrines. The long tradition of building a place of prayer in a famous mountain and praying for national well being has changed to a bodhisattva belief after the introduction of Buddhism. In keeping with this tradition, the Joseon royal family continued to install prayer places on Odaesan Mountain. Second, prayers to overcome natural disasters continued. Since ancient times, the tradition of holding ancestral rites at altar whenever there is a national disaster or a tribulation in the royal family has been absorbed into most temples after the introduction of Buddhism. In particular, famous mountains such as Odaesan Mountain, Geumgangsan Mountain, and Taebaeksan Mountain were representative places where the national leading ceremonies took place. Third, Buddhist Shrines and Buddha of the vow were continuously created to comfort members of the royal family who died or were ill. After the mid-Joseon Dynasty period, even after most royal ceremonies were converted to Confucianism, the royal family of Joseon Dynasty continued to recommend Buddhist rituals at the royal level. In particular, the Buddhist Shrines for members of the royal family who died at a young age or due to a sad story continued until the end of the Joseon Dynasty. Odaesan Mountain was revered as the residence of the Bodhisattva Munsu in the Silla Dynasty, as a national treasure temple in the Goryeo Dynasty, and was maintained as a representative prayer place of the royal family during the Joseon Dynasty. The Joseon royal family inherited the Odaesan Mountain belief from ancient times and built Buddhist Shrines and Buddha of the vow to pray for the well being of the nation and the royal family throughout the dynasty. 본 논문은 조선시대 오대산에 설치된 왕실원당을 중심으로 조선 왕실의 오대산 신앙을 고찰한 연구이다. 조선시대 오대산에는 태종대부터 고종까지 총 9차례에 걸쳐 왕실의 원당과 원불이 조성되었다. 태종대 태상왕 이성계의 사자암 중수, 세종대 양녕대군과 효령대군의 월정사 중창, 세조대 세조의 상원사 중창, 의숙공주의 원불 조성, 상의조씨의 영감암 중창, 선조대 영감사의 실록수호사찰 지정, 인조대 소현세자를 위한 제석천상 중수, 고종대 국태민안을 발원하는 불상의 이운 등이 이어졌다. 오대산에 설치된 왕실원당의 성격은 세가지로 정리할 수 있다. 첫째, 오대산에 대한 조선 왕실의 깊은 신앙심이 원당 설치의 기저에 깔려 있다는 점이다. 명산에 기도처를 세우고 국가의 안녕을 발원하던 오랜 전통은 불교의 유입 이후 보살상주신앙으로 변화하였고, 이 전통을 이어받은 조선 왕실은 국가와 왕실의 안녕을 발원하는 기도처를 오대산에 지속적으로 설치하였다. 둘째, 천재지변을 극복하기 위한 기도처가 계속 이어졌다는 점이다. 고대부터 국가에 천재지변이 발생하거나 왕실에 환란이 있을 때마다 산천단묘에서 제사를 지내던 전통은 불교의 유입 이후 대부분 사찰로 흡수되었다. 특히 오대산과 금강산, 태백산과 같은 명산들은 국가 주도의 소재법석이 벌어지는 대표적인 명소였다. 셋째, 요절하거나 병든 왕실구성원을 위로하기 위한 원당과 원불이 계속 조성되었다는 점이다. 조선중기 이후 대부분의 왕실의례가 유교식으로 전환된 이후에도 조선 왕실에서는 왕실 차원의 추천불사를 계속 이어나갔다. 특히 젊은 나이에 요절하거나 안타까운 사연으로 사망한 왕실구성원을 위한 원당은 조선말까지 계속 이어졌다. 오대산은 신라시대에는 문수보살의 상주처로, 고려시대에는 국가의 비보사찰로 숭앙되었고, 조선시대에는 왕실의 대표적인 기도처로 유지되었다. 조선 왕실은 고대부터 이어진 오대산 신앙을 계승하여 왕조가 지속되는 내내 국가와 왕실의 안녕을 발원하는 기도처를 운영하였다.

당대(唐代) 장제(葬祭) 습속(習俗)과 “가사(家寺)”

정순모 ( Soon Mo Chung ) 중국사학회 2012 중국사연구 Vol.81 No.-

This paper aims at checking with the Buddhist temples ruled by family in Tang China. The Buddhist custom of the deceased in Tang China were prevailed, even though Tang court was trying to regulate its practice. The will of premier Yaochong`s simpler funeral rites came from this overheated the Buddhist custom. However, imperial family devoted itself into Buddhist funeral ceremonies, and founded their temples. Moreover, they used them as worshiping their ancestral rites. Some of high rank officials followed imperial family. Some of temples even received Tang court`s support or, at least its official permit. The function of Buddhist temples didn`t limited as the praying place of ancestors` happiness in the other world, but also developed into temporary or permanent burial sites. Buried in homeland was the elites`s wish. However, sometimes their wish was unfulfilled, because of many difficulties like living far away from the homeland. The officials had to go around many places to serve their post. The bereaved family had no chance but buried the deceased near their living house. So they used the Buddhist temple as burial site. As time goes on, the temporary burial site became permanent, the temple managed the tomb. So the descendant regularly visited the temple where their ancestor were buried to pray them. After Anshi rebellion, the Tang dynasty`s central power began to weaken. So the social class of Tanyue, the donor of the temple, was gradually expanded such as men of military influence, the local elites, and local landowners. They founded temples as ancestral shrine. It was no wonder that the relationship between Tanyue and the temple was very close and it was often shown in gazetteer. Though the gazetteer was not highly reliable materials, but it doesn`t mean they are denied totally. In conclusion, the temples in Tang China functioned as praying for the deceased`s happiness, the burial sites, even ancestral shrine under the Buddhist custom of the deceased. With these functions, the temple came into close relations with the donors and donors` descendant. This kind of temples in Tang China were the origin of Fensi(墳寺) in Song China, I want to name it Jiasi(家寺) in Tang China.

순천 선암사 축성전(현 장경각)의 벽화 연구

장계수 불교미술사학회 2019 불교미술사학 Vol.27 No.-

In Suncheon Sunamsa temple, Chukseongjun was introduced to the royal buddist shrines along with Wontongjun, but a recent survey of temple murals revealed a variety of murals, including <Painting of Eight Views from the Xiao and Xiang Rivers> and <Painting of salute>. This study examines the present state and contents of interior murals Chukseongjun, I tried to reveal the formative meaning of the murals painted on royal buddist shrines. The royal buddist shrines of Seonamsa temple was designated in 1796 when King Jeongjo lowered King's document and royal letterl to Nulam Sonsa, a Buddhist monk who attempted to create a prince. Chukseongjun was built separately for the well-being of the royal family when Seonamsa temple was designated as the royal buddist shrines. Therefore, the Construction of royal buddist shrines of Seonamsa temple was started in 1796, it is presumed that it was built in 1798, when the fifth Construction of Sunamsa temple was completed. Although the Chukseongjun is located in the royal buddist shrines station, it has a separate three-point gate and a fence is formed an independent space of the temple, including the Wontongjun. This shows that the Chukseongjun was built in a Confucian shrine style within the temple, and that the royal buddist shrines, which performed a ritual to pray for the well-being of the royal family. The interior wall painting of the Chukseongjun consisted of Image symbolizing royal ceremonial space and with realistic meaning for the well-being of the royal family members. Also noteworthy, the <Painting of Eight Views from the Xiao and Xiang Rivers> was painted on the central wall of the ritual space. That the screen was painted as if it had a <Painting of Eight Views from the Xiao and Xiang Rivers8folding screen>. It is a common situation that the folding screen the royal ceremonial space. In fact, few examples of the ritual space have been shown in the form of folding screens. It seems that the <Painting of salute> drawn on the side of the inner north recreates the appearance of the civil servants participating in the royal procession. An example of the scenes that the civil servants practices is the most pre-existing painting of the wall paintings known so far. Such as <Painting of magpie and tiger> and <Painting of dragon> of the Central right and left is plays a role of defend the royal space. Except for royal ceremonial space, the mural is painted with look for good fortune and a lucky with auspicious meanings. The mural paintings of the late Joseon dynasty were constructed by accepting the private faith with a strong sense of reality. The interior wall painting of the Chukseongjun was seen to be magnificent as the image which desires longevity, wealth and relief for the royal. The shrines is a place where Buddhism and Confucianism can coexist within the temples. The interior wall painting of Seonamsa temple Chukseongjun, consisted of symbolizing royal ceremonial space <Painting of Eight Views from the Xiao and Xiang Rivers8folding screen> and <Painting of salute> by drawing to do rituals. It shows the aspect as Royal buddist shrines the image which desires longevity, wealth and relief for the royal. 순천 선암사 축성전은 원통전과 함께 왕실원당으로 소개되는 정도였으나, 최근 사찰벽화 조사에 의해 <소상팔경도>, <배례도> 등 다양한 소재의 벽화가 알려졌다. 본 연구는 축성전 내부벽화의 현황과 내용을 고찰하여, 왕실원당에 그려진 벽화의 조형의미를 밝혀보고자 했다. 선암사 왕실원당은 1796년에 정조가 왕자탄생 발원기도를 올린 눌암선사에게 첩지와 御筆 등을 내림으로서 지정되었다. 축성전은 선암사가 왕실원당으로 지정되었을 때, 왕실의 안녕을 위해 별도의 건립된 원당이다. 따라서 건립은 선암사가 왕실원당으로 지정되던 1796년 이후, 선암사의 제5중창이 마무리되어진 1798년 사이에 지어졌을 것으로 추정된다. 축성전은 왕실원당권역에 배치되어 있지만, 별도로 솟을삼문을 세우고 담장을 둘러 원통전을 비롯한 사찰 내 다른 전각들과는 독립적인 공간을 형성하고 있다. 이는 축성전이 사찰 내에 유교형 사당형식으로 건립되었고, 왕실의 안녕을 기원하는 의식을 실질적으로 행한 왕실원당이 축성전임을 알 수 있게 한다. 축성전 내부벽화는 왕실의 의례공간을 상징하는 도상과 왕실의 안녕을 위해 현실구복적 의미를 지닌 도상으로 구성되어 있었다. 의례공간의 중심벽면에 <소상팔경도>를 마치 병풍이 펼쳐져 있는 것처럼 <소상팔경 8폭병풍도>로 그렸다는 점은 주목된다. 의례공간에 병풍이 둘러지는 것은 일반적인 상황이지만, 아예 병풍형식으로 그림을 그려 의례공간을 장엄한 사례는 거의 보이지 않았던 형식이다. 내부 북측면에 그려진 <배례도>는 문무백관들이 왕실의례에 직접 참여하는 모습을 재현한 것으로 보인다. 문무백관이 배례하는 장면을 표현한 예로는 지금까지 알려진 벽화 중에서 가장 선행하는 그림으로 자료적 가치가 있다. 중앙칸 좌우의 <호작도>와 <운룡도> 등은 왕실공간을 외호하는 역할을 하고 있다. 왕실의 의례공간을 제외한 나머지 벽화들은 기복·길상적 의미를 담은 소재들로 그려져 있다. 조선후기의 사찰벽화는 현실구복적 성격이 강한 민간신앙을 적극 수용하여 조성되었다. 축성전의 내부 벽화 역시 왕실의 축원과 축수를 위해 장수, 부귀, 기복 등을 염원하는 소재들로 구성되어 있음을 볼 수 있었다. 원당은 사찰 내에서 불교와 유교가 공존할 수 있는 교두보로서 그 역할이 가능한 공간이다. 선암사 축성전 내부벽화는 <소상팔경 8폭병풍도>와 의례를 행하는 <배례도>를 그려서 왕실의 의례공간을 상징하고, 왕실의 축복과 축수를 기원하는 길상적 소재를 그려 왕실원당으로서의 면모를 보여주고 있다.

조선후기 용동궁(龍洞宮)의 사도세자(思悼世子) 원당(願堂) 관리 - 수원 룡주사(龍珠寺)의 사례를 중심으로 -

이은진 ( Lee Eun Jin ) 한국고문서학회 2020 고문서연구 Vol.57 No.-

This research focuses on Yongjoosa(龍珠寺) in Suwon(水原), which was located in Yongdonggung(龍洞宮)―one of the Gungbang(宮房) that served as a privy purse for the royal families in the late Joseon Dynasty―and was a Royal Buddhist shrine(王室願堂) of Crown Prince Sado(思悼世子). Based on the documents and books related to Yongdonggung, this study examines the role played by Gungbang in managing the operations of the royal family’s Buddhist shrines. Besides Yongjoosa, all other Royal Buddhist shrines under the jurisdiction of Yongdonggung were related to the families of Crown Prince Sado. In addition, Yongdonggung’s Sochaji(小次知), managed and supervised the statues and paintings of Buddha in Yongjoosa as Yongdonggung was in charge of taking care of the privy purse for Hyegyeonggung(惠慶宮), a wife of Crown Prince Sado. Yongdonggung delivered Subon(手本) to the Naesusa(內需司) and the king to request tax exemption for the farmlands that belonged to Yongjoosa. Whenever there was a problem related to receiving or paying taxes, Yongdonggung resolved the issue through Iseo(吏胥) in the corresponding regions. In addition, Yongdonggung received reports from Yongjoosa about appointment and dismissal of sharecropper(Jakin, 作人) and the farm supervisor(Marum, 舍音), suggested opinions, and issued Chacheop(差帖). In order to contribute to the finance of Yongjoosa, the request for Gongmyeongcheop(空名帖) was fulfilled not only through the department in Suwon but also through Yongdonggung. Furthermore, Yongdonggung also provided support for the tasks related to ancestral rites. Yongjoosa would request for manpower and items before carrying out an ancestral rite, and reported the receipt of items and results after completing the rite. This study was able to identify the details of expenditure for a sacrificial rite in Yongdonggung’s account books. This study is meaningful in that it examines the relationship between Gungbang and Buddhist shrines that was based on the extension of the royal family’s support rather than on the generally known economic purpose.

State Control and Administration of Buddhist Sects Through Autonomy Within the Socio-political Context of Early Modern

HŌZAWA Naohide 동국대학교 불교학술원 2020 International Journal of Buddhist Thought & Cultur Vol.30 No.2

This paper examines the structure of Buddhist sects in early modern Japan and the “control” exercised by the Tokugawa shogunate over them, taking into account the relationships between the ruling regimes and the Buddhist sects within the given socio-political context. For the most part of the history of Buddhism during the Tokugawa era (1603-1868), the Buddhist sects were under the auspices of the state which translated to control but also protection by the government. What made Japan’s case unique was that the ruling shogunate incorporated the institutions of Buddhism into its own system of political governance over the country. As part of the incorporation of Buddhist institutions there were various government established control mechanisms, including the temple certification (terauke) system that was widely enforced. This was borne from a need for state control, and a system design that was based on the widespread development of the temple-parishioner (jidan) relationship. Buddhist temples were spread systematically throughout the land and carried out essential functions within local communities, a reason that made the general suppression of Buddhism impossible. The uniqueness of this relationship was that the shogunate ruled over each Buddhist sect, but allowed for individual sects to exercise extensive autonomy on matters such as administration and daily organizational operations. For instances, each Buddhist sect organized their affiliated temples and maintained a system of administration over the temples and maintained separate systems of monastic education. Based on the distinctive features of each Buddhist sect and their adaptation to individual circumstances, the shogunate developed its policies for the control of temples and shrines.

19세기 불교계 동향과 송광사의 위상

탁효정(Tak Hyo Jeong) 보조사상연구원 2016 보조사상 Vol.45 No.-

19세기는 조선 불교계가 가장 큰 어려움을 겪던 시기였다. 여기에는 여러 가지 복합적인 이유가 있었지만, 가장 큰 원인은 19세기 조선 왕조의 사회경제적 모순이 불교계로 전가되었기 때문이었다. 三政이 문란해지고 국가경제가 피폐해지면서 조선 왕조는 조세 부족분의 일부를 승역과 사찰 잡역으로 충당 하고자 하였다. 사찰에 대한 경제적 수탈이 심각해지면서 전국에 폐사하는 사찰들이 속출했고, 대형 사찰들조차 존폐 위기를 걱정하는 지경에 이르렀다. 이같은 19세기의 위기상황에서도 불교계는 교단을 지키기 위한 노력을 아끼지 않았다. 전국 사찰들은 결사와 염불회를 결성해 불교 진흥을 도모했으며, 사찰경제를 유지하기 위한 각고의 노력을 기울였다. 명산대찰들이 寺勢를 보전할 수 있는 가장 용이한 방법은 바로 왕실원당의 설치였다. 왕실원당으로 지정된 사찰에는 왕실의 막중한 역을 담당하고 있다는 이유로 별도의 잡역 부과가 금지되었으며, 寺位田등의 경제적 혜택이 주어졌다. 호남을 대표하는 사찰인 송광사는 19세기 중반 고종, 민비, 순종 등 三殿의 祝願堂으로 지정된데 이어 20세기초에 고종의 기로소원당으로 선정되었다. 이는 고려시대부터 이어져온 송광사의 명성이 뒷받침 되었기에 가능한 일이었지만 다른 한편으로는 사찰의 위기를 극복하기 위한 송광사 측의 적극적인 유치 노력이 있었다. 송광사는 조선초부터 불교계를 대표하는 사찰로 국가적인 비호를 받았고, 조선후기까지 꾸준히 왕실의 원당으로 지정되는 등 왕실과 밀접한 관계를 맺고 있었다. 그런데 조선말에 이르러 대화재가 발발하고 사찰이 극도로 피폐해진 상황에서도 왕실원당으로 지정될 수 있었던 데에는 송광사 승려 용운의 공로가 매우 컸다. 용운은 1842년 송광사에 화재가 발생해 대부분의 전각이 전소되었을 당시 중창불사를 주도했던 인물이었다. 용운은 순천부사 이범진을 통해 왕실원당 유치작업을 벌였고, 1886년에 고종과, 민비, 세자의 원당인 축성전을 설치하게 되었다. 그 결과 송광사에 부과되던 각종 잡역이 크게 줄어들었고 왕실로부터 불공 비용 명목으로 전답을 하사받는 등의 경제적 혜택을 얻게 되었다. 19세기 송광사는 조선사회의 혼란, 불교계의 경제적 어려움에 더해 사찰의 대형 참화까지 발생하는 위기를 맞이했지만, 승려들의 적극적인 중창 의지와 왕실원당 유치를 통해 어려움을 극복해나갔다. In 18th century, when it generally grew in the area of society, economics and culture, also has grown up Buddhism during the Joseon Dynasty. Temples which had been burned out during the two great wars, were restored and bases for Buddhism were expanded. But Joseon Dynasty in 19th century was caught in a vicious circle that monopolization of power and commercial business caused to breakdown of civil economy and civil riot. It was in 19th century when had been the one of the most difficult time in Buddhism during the Joseon Dynasty. It was not simply caused by political suppression, social and economical absurdity in the Joseon Dynasty was transferred to Buddhism. In spite of those difficulties, Buddhism in 19th century exerted oneself to keep its livelihood and to promote development of temples. The simplest way to preserve power and economy of celebrated temples was appointed to the Royal Buddhist Shrines(王室願堂). The Royal Buddhist Shrines were exempted from paying taxes and financially benefited from the royal family. Also were those evaded from public service. Songgwang Temple(松廣寺) was one of the Royal Buddhist Shrines from the beginning of the Joseon Dynasty. It was burned down in 1842 and reconstructed by chief monk Yongun in Songgwang Temple. In 1902 at the time of King Gojong it was also appointed to the Royal Buddhist Shrines for commemoration of king's good health and longevity. Songgwang Temple had been closely connected with the royal family in the Joseon Dynasty. And it invited actively various kinds of the Royal Buddhist Shrines.

해항도시 부산의 일본인지역사회 형성과 종교 : 지역과 국가의 관점에서 본 불교와 신사

김윤환,한현석 한국해양대학교 국제해양문제연구소 2014 해항도시문화교섭학 Vol.0 No.11

This study analyzed the Japanese community and religion in Busan, a seaport city, from 1876 to 1910. Specifically, it examined the formation and changing process and social roles of Japanese Buddhist temples and shrines in the city and also the impacts of an overseas Japanese community on the foundation of a modern nation in Japan. The study sought after the three following goals: first, it set out to make a preliminary argument about the need to have both Japan itself and overseas Japanese communities in mind when discussing the foundation of modern Japan after the Meiji Restoration, which was why the investigator chose Busan for analysis. The seaport city offers a window into the process of the Japanese community(Waegwan) formed in the pre-modern times being transformed into the community of modern nature(Japanese concession). The severance from the past and the continuous parts with the past in those changes would show the characteristics of the modernization of the concerned community and Japan. The second goal of the study was to specifically examine those facts by focusing on the religious aspects of the Japanese community in Busan including the Buddhist temples and shrines. During the formation of a modern nation in Japan, religion made a contribution to the reformation of the people through the ideology of the emperor system. In the Japanese community of Busan, religion helped Japanese people settle down in a foreign country and keep their identity as the people of Japan. As a result, it functioned as part of modern nation of Japan even though it was formed overseas. The final goal of the study was to illuminate cross-cultural contacts and conflicts in the seaport city through concrete fact relations based on those findings. It especially focused on Tsushima between Japan and Joseon and the active roles of its residents in the background of the Japanese community in Busan.