특집1논문: 신라 백지묵서화엄경의 사경 발원자와 사경장소 (Examination of the The Supporters involved in the project, and where ― the Sutra was copied ―)

서지정보

· 발행기관 : 한국역사연구회
· 수록지 정보 : 역사와 현실 / 81호 / 29 ~ 59페이지
· 저자명 : 박미선

초록

Previous studies considered both the Yeon'gi priest(Yeon'gi Beobsa) who suggested and initiated the task of copying Shilla Avatamsaka Sutra written in ink on White paper, and the Yeon'gi priest(Yeon'gi Josa) who founded the Hwa'eom-sa temple as the same person, and therefore surmised that the copying process would have happened at the Hwa'eom-sa temple as well. Yet this article suggests that as the former Yeon'gi priest was from the capital and also from the 6th Dupum class, and also was a member of the Hwang'ryong-sa temple, he was clearly a different person from the latter Yeon'gi priest, and the copy process may very well have happened at the Hwang'ryong-sa temple, instead of the Hwa'eom-sa temple.
In the mid-8th century, the priests at the Hwang'ryong'sa temple were Hwa'eom priests, and they also studied the 80-volume Hwa'eom-gyoeng Sutra just like Yeon'gi. On the other hand, priest Euisang and his followers studied the 60-volume Hwa'eom-gyoeng Sutra, and none of them was ever related to the Hwang'ryong-sa temple. So the Hwa'eom-sa temple, which was under the influence of the Euisang sect and its followers, was not at all a plausible or proper place for the copying task to go underway.
In the epilogue(Balmun) section, the primary "Dan'weol" supporter is recorded as a "Gyeongsa" figure, a 'citizen residing in the capital,' and the technical aspects of the copying process were apparently also overseen by people who came from the capital, so it should be safe to say that the copying task went underway at the Hwang'ryong-sa temple. In the same year of 754, King Gyeongdeok-wang's ex-Queen Madame Sam'mo financially supported the production of the Hwang'ryong-sa temple bell, so it is possible that she helped the copying process as well.
Earlier, during the reign of king Munmu-wang, after the fall of the Baekje dynasty, the farms in those region were distributed to the noble houses, so the Dan'weol supporter of this copying process or Madame Sam'mo herself could have owned pieces of the Jeolla-do region. They could have helped mobilizing the copiers in this region too. Also, the Mujin-ju area was where the Zen priests were most active in the 9th century, and there were also many cases in which the Hwa'eom priests converted to Zen Buddhism. So it is quite possible for a local Hwa'eom temple to establish a level of relationship with the Hwang'ryong-sa temple inside the capital.
The task of copying the Sutra and the production of the bell, which all happened at the Hwang'ryong-sa temple in the mid-8th century, must have helped the temple become once again the central Buddhist monastery of the time, during the Later(Ha'dae) period of the Shilla dynasty.

영어초록

Previous studies considered both the Yeon'gi priest(Yeon'gi Beobsa) who suggested and initiated the task of copying Shilla Avatamsaka Sutra written in ink on White paper, and the Yeon'gi priest(Yeon'gi Josa) who founded the Hwa'eom-sa temple as the same person, and therefore surmised that the copying process would have happened at the Hwa'eom-sa temple as well. Yet this article suggests that as the former Yeon'gi priest was from the capital and also from the 6th Dupum class, and also was a member of the Hwang'ryong-sa temple, he was clearly a different person from the latter Yeon'gi priest, and the copy process may very well have happened at the Hwang'ryong-sa temple, instead of the Hwa'eom-sa temple.
In the mid-8th century, the priests at the Hwang'ryong'sa temple were Hwa'eom priests, and they also studied the 80-volume Hwa'eom-gyoeng Sutra just like Yeon'gi. On the other hand, priest Euisang and his followers studied the 60-volume Hwa'eom-gyoeng Sutra, and none of them was ever related to the Hwang'ryong-sa temple. So the Hwa'eom-sa temple, which was under the influence of the Euisang sect and its followers, was not at all a plausible or proper place for the copying task to go underway.
In the epilogue(Balmun) section, the primary "Dan'weol" supporter is recorded as a "Gyeongsa" figure, a 'citizen residing in the capital,' and the technical aspects of the copying process were apparently also overseen by people who came from the capital, so it should be safe to say that the copying task went underway at the Hwang'ryong-sa temple. In the same year of 754, King Gyeongdeok-wang's ex-Queen Madame Sam'mo financially supported the production of the Hwang'ryong-sa temple bell, so it is possible that she helped the copying process as well.
Earlier, during the reign of king Munmu-wang, after the fall of the Baekje dynasty, the farms in those region were distributed to the noble houses, so the Dan'weol supporter of this copying process or Madame Sam'mo herself could have owned pieces of the Jeolla-do region. They could have helped mobilizing the copiers in this region too. Also, the Mujin-ju area was where the Zen priests were most active in the 9th century, and there were also many cases in which the Hwa'eom priests converted to Zen Buddhism. So it is quite possible for a local Hwa'eom temple to establish a level of relationship with the Hwang'ryong-sa temple inside the capital.
The task of copying the Sutra and the production of the bell, which all happened at the Hwang'ryong-sa temple in the mid-8th century, must have helped the temple become once again the central Buddhist monastery of the time, during the Later(Ha'dae) period of the Shilla dynasty.

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