청룡사 역사와 문화 = The History and Culture of Cheongnyongsa Temple

국문 초록 (Abstract)

안성 청룡사는 한국불교사에서 여러 가지 의의를 가지고 있다.
첫째, 청룡사는 본래 ‘대장암(大藏庵)’이었는데 나옹(懶翁) 혜근(惠勤) 선사가 개창하면서 ‘청룡사(靑龍寺)’라고 고친 것으로 보인다.
둘째, 조선 전기에는 세조 즉위 후 숭불의 정책을 시행했는데 그중에 한몫을 차지하는 청룡사가 있다. 세조의 목적은 자신의 질병 치유, 장남 의경세자(懿敬世子;1439~1457)의 극락왕생과 자신의 즉위 과정에 생긴 원혼(冤魂)들의 추복(追福)이라고 볼 수 있다.
셋째, ｢광해군일기｣9년(1617) 7월 5일 기사 안에 ‘조종조(祖宗朝)의 내원당(內院堂)’ 기록 ｢중수사적비｣ ‘인평대군이 이어서 원당(願堂)으로 삼아’라는 기록으로 보아도 조선 전기에서부터 청룡사는 조선 왕실의 원당사찰(願堂寺刹)이었던 것으로 보인다.
넷째, 청룡사의 대웅전은 임진왜란 직후인 1601년 건축됐다. 대웅전 기와의 명문인 ‘万曆二十九辛丑(선조 34년, 1601)으로 보아도 이때 건축이 된 것이 분명하다. 1603년(선조 36년, 万曆 36년) 에는 대웅전 안에 소조석가여래삼존상(보물 제1789호) 을 봉안하였다. 복장에서 ‘萬曆三十一年癸卯八月十六日’로 확인이 된다.
다섯째, 1658년(효종 9) 주지였던 敬淳比丘와 前住持 法悅比丘에 의해 <영산회괘불도>가 조성되었다.
여섯째, 1874년(고종 11) <아미타 후불탱>, 명부전 <지장탱>은 당시 주지였던 洛虛 性學과 應月 善聰, 錦波 勝閑의 주도로 불사가 이루어졌으며 1878년(고종 15)에는 대웅전 <삼세후불탱>이 洛虛 性學, 應月 善聰, 錦波 勝閑, 荷月 鼎眞 스님들의 주도로 불사가 이루어졌다.
일곱째, 조선말에 흥선대원군이 집권하면서 인평대군의 후손들은 왕실 종친에 버금가는 예우를 받게 되는데 고종 대에는 청룡사가 인평대군 가문의 원당이란 평가까지 받게 된다.
여덟째, 1910년 이후 일제강점기에 청룡사가 용주사의 말사가 되었다. 1915년 ‘팔상도’를 1917년 ‘시왕도’를 조성하였다.

다국어 초록 (Multilingual Abstract)

Cheongnyongsa Temple in Anseong holds various significances in the history of Korean Buddhism.
First, it appears that Cheongnyongsa (靑龍寺) was originally named ‘Daejangam (大藏庵)’ but was renamed ‘Cheongnyongsa’ by Seon Master Naong (懶翁) Hyegeun (惠勤) upon its refounding.
Second, during the early Joseon Dynasty, King Sejo implemented a policy of promoting Buddhism following his accession to the throne, and Cheongnyongsa played a key role in this effort. King Sejo’s objectives can be seen as the healing of his own illness, the well-rebirth in paradise of his eldest son, Crown Prince Uigyeong (懿敬世子, 1439–1457), and the appeasement (追福) of the restless souls that perished during the process of his accession to the throne.
Third, judging from the record of ‘Naewondang of the Joseon ancestral period (祖宗朝)’ in the entry for July 5, the 9th year (1617) of the “Gwanghaegun Ilgi” and the record in the “Jungsusajeokbi” stating that ‘Prince Inpyeong subsequently designated it as a Wondang (願堂),’ it appears that Cheongnyongsa Temple served as a Wondang temple (願堂寺刹) of the Joseon royal family from the early Joseon period.
Fourth, the Daeungjeon Hall of Cheongnyongsa Temple was constructed in 1601, immediately after the Imjin War. It is also clear that the construction took place at this time, judging by the inscription on the roof tile of the Daeungjeon Hall, ‘Manryeok29shinchuk (万曆二十九辛丑; the 34th year of King Seonjo, 1601).’ In 1603 (the 36th year of King Seonjo, the 36th year of 万曆), the Clay Shakyamuni Buddha Triad (Treasure No. 1789) was enshrined inside Daeungjeon Hall. This is confirmed by the inscription ‘Manryeok31nyeon Gyeomyo8wol16il (萬曆三十一年癸卯八月十六日)’ found inside the reliquary.
Fifth, in 1658 (the 9th year of King Hyojong), the “Yeongsanhoe Gwaebuldo” was created by the head nun Gyeongsun (敬淳比丘) and former head nun Beopyeol (法悅比丘).
Sixth, in 1874 (the 11th year of King Gojong's reign), the "Amitabha Rear Buddha Painting" and the "Jizang Painting" in the Myeongbu Hall were created under the leadership of head monks such as Rakhuh Seonghak, Eungwol Seonchong, and Geumpa Seunghan (洛虛 性學과 應月 善聰, 錦波 勝閑); and in 1878 (the 15th year of King Gojong's reign), the "Three Worlds Rear Buddha Painting" in the Daeungjeon Hall was created under the leadership of monks such as Rakhuh Seonghak, Eungwol Seonchong, Geumpa Seunghan, and Hawol Jeongjin (洛虛 性學, 應月 善聰, 錦波 勝閑, 荷月 鼎眞).
Seventh, as Heungseon Daewongun came to power at the end of the Joseon Dynasty, the descendants of Prince Inpyeong received treatment comparable to that of royal relatives, and during the reign of King Gojong, Cheongnyongsa Temple even came to be regarded as the ancestral temple of Prince Inpyeong's family.
Eighth, after 1910, during the Japanese colonial period, Cheongnyongsa Temple became a branch temple of Yongjusa Temple. The ‘Palsangdo’ was created in 1915, and the ‘Siwangdo’ in 1917.