朝鮮後期 王室의 佛敎信仰과 華溪寺의 役割 = The role of Hwagyesa and the Buddhist faith of Royal Family in the late of Chosun Dynasty.

다국어 초록 (Multilingual Abstract)

The temple, Hwagyesa was built by the national monk Tanmun who succeedto national Buddhist tradition in the early Goryeo dynasty. There is no historicalrecord of Hwagyesa in relation to period between the foundation of the temple andthe early Chosun dynasty, Because Chosun dynasty’s repression against Buddhismresulted in the decline of Buddhism. But since pre and post war period of the Japanese invasion of 1592, Hwagyesa had been extended its size and its scale by material aids of Surpyung-gun, Deokheung-gun, and Heungseon taewongun during thelate of Chosun dynasty, and in supports of female of the royal family, such as thequeens and the royal concubines. In period of Sedo politics that the King’s materialrelatives reigned, as a national and central temple of buddhist circle, Hwagyesa hadnot only strengthened the function of temple, but also had been built the economicfoundation, which can carried on ascetic exercises of monks and popular religiouspractices.
no matter how Hwagyesa’s historical and cultural values may be great, the related record of the temple was limited so that we could find no trace of the temple’shistory. Historically, The only record of Hwagyesa back that we can trace, was whatwe call Hwagyesa-YakJi(華溪寺略誌), and was consisted of a brief record of thetemple. It put the pieces of the temple’s past together. But such atemple’s brief document published in 1938 expressed no little historical contradictions into its contents.
For example:Firstly, except of the Yakji, there is no historical clue to explain the connectionbetween the temple-builder Tanmun in early of Goryeo dynasty and Hwagyesa.
Secondly, it made no clear that the real story of Surpyinggun(西平君) who sup-ported the reconstruction of Hwagyesa in 1522. Thirdly, After Dukhung taewongun who constructed the temple in 1559, died at the age of thirty, it wassaid a storythat, still he personally attempted to reconstruct the temple. Finally, the plaquemarked Bohwaru(寶華樓), was notthe written art work of Yi Ha-eung(Heungseontaewon-gun), but Sin Heon (wi dang)’s work. these historical mistakes are enable tofabricate the transition of Hwagyesa, injure the historical and cultural value of thetemple, andunderestimate the temple in itself by later generation. For a lack of therelated materials of Hwagyesa, it can not choose but limit to investigate not onlythe historical truth of the temple but also the cultural identity and history of korea.
On cautious finding, Accordingly, in order to examine objective values of Hwagyesa’s Buddhist culture historically and bring its values up to the present time,with the far-reaching collecting of its related material, we have to find the interfacebetween Hwagyesa’s historical heritage and culture of modern Buddhism, graft theformer into the latter, and finally develop the both side.

국문 초록 (Abstract)

화계사 관련 기록은 사찰이 차지하고 있는 역사적, 문화적 가치가 지대함에도 불구하고 그 관련 자료와 흔적이 일천하여 안타깝다. 화계사의 전후사정을 파악할 수 있는 『華溪寺略誌』가 편린을 모아 화계사의 역사와 문화를 복원할 수 있는 유일한 자료다. 다만 1938년 찬술된 약지(略誌)의 내용은 적지 않은기록상의 모순을 지니고 있는 것도 사실이다. 화계사는 고려전기 법인국사 탄문대사(坦文大師)가 창건한이후 조선전기까지의 기록은 찾아 볼 수 없다. 임진왜란을 전후한 시기부터 화계사는 서평군과 덕흥군,그리고 조선후기 흥선대원군과 왕실비빈들의 발원과 재정적 지원에 의해 점차 사찰의 규모를 확장해 갔다. 세도정치 시기에는 본격적인 중창이 이루어졌다. 또한 김정희와 흥선대원군의 사제관계에서 비롯된추사학파의 교류와 작품세계를 엿볼 수 있는 진경문화의 흔적들이 현재까지도 전해지고 있다. 화계사는왕실의 번영을 기원하면서부터왕실의 원찰기능이 강화되었고 여러 전각을 비롯한 수행시설과 대중신앙을 수행할 수 있는 재정적 기반이 안정되어 갔다.
결국 화계사의 불교문화사적 가치는 불교가 탄압받았던 시대상황 속에서 불교신앙의 전통을 굳건히유지해갔으며, 조선후기부터 독자적 성격이 짙은 우리 문화를 창조하는 산실의 역할을 하였다.
화계사에 관한 연구는 조선시대 불교문화뿐만 아니라 전통문화의 계승과 발전의 측면에서 앞으로도지속적으로 이루어져야 한다.

참고문헌 (Reference)

1 김남인, "명필, 역사와 해학의 글씨를 만나다" 서해문집 2011

2 "高宗實錄"

3 李智冠, "校勘譯註 歷代高僧碑文(高麗篇)2" 가산문고 1995

4 李能和, "朝鮮佛敎通史" 신문관 1918

5 洪遲, "德興大院君李岧神道碑"

6 "太宗實錄"

7 "中宗實錄"

8 安錫淵, "三角山華溪寺略誌" 삼각산화계사종무소 1938