조선후기 大芚寺의 表忠祠 건립과 ‘宗院’ 표명

• 영문명: Daedun-sa/大芚寺 temple"s foundation of the Pyochung-sa/表忠祠 Shrine and Its Declaration of being the ‘Jongweon/宗院(leading temple)’, during the latter half period of the Joseon dynasty
• 발행기관: 보조사상연구원
• 저자명: 김용태(Kim Yong Tae)
• 간행물 정보: 『보조사상』普照思想 第27輯, 273~316쪽, 전체 44쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2007.02.28

국문 초록

  조선후기 불교계를 주도한 淸虛系의 주류 문파는 鞭羊派였다. 편양파의 주요 활동무대는 17세기까지 한반도의 북부 지역에 치우쳐 있었지만 18세기 이후에는 남방(三南)에도 기반을 마련하여 전국적 영향력을 미치게 되었다. 이를 반영하여 海南의 大芚寺(大興寺)는 편양파의 새로운 근거지로 성장하였다. 본고에서는 19세기 전반 『大芚寺志』에서 강조되는 ‘宗院’의 성립과정과 그 의미를 검토하였다. 17세기 후반부터 편양파는 대둔사와 관계를 맺게 되었는데, 이와 함께 淸虛 休靜(1520-1604), 즉 西山大師의 衣鉢이 대둔사에 전래되는 것을 매개로 하여 ‘西山遺意’가 생성되었다. 18세기 후반 海南 表忠祠의 건립은 휴정과 대둔사의 ‘緣故’가 공인되었음을 의미한다. 이 서산유의의 ‘역사화’ 과정은 1820년대에 편찬된 『대둔사지』의 宗院 표명으로 완성된다. 이와 함께 정립된 대둔사 12代宗師 인식은 종원의 실제와 그 위상이 무엇이었는지를 보여준다. 즉 12종사와 12代 講師는 편양파와 逍遙派로 구성되어 있어 종원은 청허계의 본산을 의미하는 것이었다. 나아가 12강사 중에 浮休系를 1명 포함시켜 불교계 전체를 대표하는 종찰로서의 자부심도 표출되고 있다. 대둔사 12종사와 12강사는 모두 華嚴 講會로 유명한 이들이었다. 조선후기 불교는 법맥상 臨濟宗의 傳法 계승을 중시하는 禪宗이었음에도 이처럼 敎學 전승에 초점을 맞추어 종사 체계를 구성한 사실은 주목할 만하다. 17세기 후반 이후 교학, 특히 華嚴學이 성행하였는데 강회를 매개로 한 종사 체계와 종원의 성립은 시대적 추세를 반영한 것이었다. 이처럼 청허계 주류 문파가 주도한 대둔사의 종원 표명은 臨濟宗脈의 정통성과 華嚴宗風의 시대성, 양자를 포괄하였다는 점에서 큰 불교사적 의미를 지닌다.

영문 초록

  The main segment of the Cheongheo-line(淸虛系) which led the Buddhist society during the latter half period of the Joseon dynasty, was the Pyeonyang-pa/鞭羊派 faction. Up until the 17th century, the main location of the Pyeonyang-pa faction"s activities was the Northern region of the Korean peninsula, but since the 18th century, the faction continued to establish bases of activity in the Southern "Samnam/三南" region of the peninsula as well, and in the end became a faction with national influences. Mirroring this elevation in the faction"s authority, the Daedun-sa/大芚寺 temple(Daeheung-sa/大興寺) in the Haenam/海南 area became a new base for the faction"s activities. Examined in this article, is how the "Jongweon/宗院(leading temple)" concept, which was fairly emphasized in the 『Daedun-sa-ji/大芚寺志』 text(Chronicles of the Daedun-sa temple), was established during the early half period of the 19th century. Also examined, is the meaning of such establishment.
  During the latter half of the 17th century, Pyeonyang-pa faction established a relationship with the Daedun-sa temple. And when the remains(teachings: Euibal/衣鉢) of Grand master Seosan(西山大師: Cheongheo/淸虛 Hyujeong/休靜: 1520-1604) were delivered to the Daedun-sa temple, the concept of ‘Seosan Yueui/西山遺意(The Remaining thoughts/teachings of Seosan)’ was created. The foundation of the Pyochung-sa/表忠祠 shrine in the Haenam area during the latter half of the 18th century confirms that the "relationship"(‘緣故’) between Hyujeong and the Daedun-sa temple was firmly officialized. And the concept of ‘Seosan Yueui/西山遺意" was granted a historical status, when the concept of Jongweon/宗院 was declared in the『Daedun-sa-ji』text which was published in the 1820s.
  Another concept was established as well, and it was the concept of 12 Masters(12代宗師) of the Daedun-sa temple. This shows the contents of the Jongweon concept and its status. Twelve Masters and Twelve teachers(12代講師) were composed of members from the Pyeonyang-pa faction and the Soyo-pa/逍遙派 faction. Jong weon was in itself the headquarters of the Cheongheo-line. Also, among the Twelve teachers a member from the Buhyu-line/浮休系 was included as well, in an expression of pride as the leading temple heading the entire Buddhist society of the Joseon dynasty.
  The Twelve Masters and Twelve Teachers of the Daedun-satemple were all renowned figures for their roles at Hwaeom/華嚴 lecturing sessions(講會). It should be noted that the line of religious succession was constructed by considering their inheritance of Gyohak/敎學 studies, when the Joseon dynasty Buddhism was the one that practically inherited the Zen Buddhism(禪宗) which emphasized its inheritance(傳法) from the Imje-jong/臨濟宗 school. Since the latter half of the 17th century, Gyohak studies, especially Hwaeom-hak/華嚴學 studies were in an active state, and the construction of a succession line based upon lecture sessions and the establishment of the Jongweon concept were indeed mirroring the climate of the time.
  As we can see, declaration of the Daedun-sa temple being a "Jongweon" figure, led by the Cheongheo-line"s main faction, successfully included its claim for the legitimacy of the Imje-jong school(臨濟宗脈), and also accepted the contemporary request for Hwaeom studies(華嚴宗風). The meaning of this declaration in the history of Buddhism should be duly noted.

목차

국문 초록
Ⅰ. 머리말
Ⅱ. 본론
Ⅲ. 맺음말
참고 문헌
〈Abstract〉

키워드

大芚寺(大興寺) 西山遺意 表忠祠 宗院 12 宗師 Daedun-sa(Daeheung-sa) temple Remaining thoughts of Master Seosan Pyochung-sa/shrine Jongweon 12 Masters