조선 후반기 제1기(광해군-경종) 불교건축과 예배상과의 관계에서 본 도상의미 연구

Abstract

The arrangement manner of buddhist temple in the middle Joseon dynasty is remarked as a courtyard surrounded by four buildings which have been established during the period of countrywide reconstruction after the Japanese invasion which broke out in 1592. Furthermore, this arrangement manner has been interpreted as based on the buddhist ritual guide books which were published during that period for a large scale's field rite. But this article tried to demonstrate that the manner of arrangement was established not by mere being based on the ritual guide books but on the contrary, the ritual guide books itself written for a rite in a new spatial relations. First of all, at the beginning of the countrywide reconstruction of temple site, the carpenters and artisans might have rare experiences of the temple buildings under the state of doldrums in buddhist architecture before the Japanese invasion. Presumably, the carpenters and artisans of that period had been well trained by participated in the local and the private Confucian shrine constructions in 15th century. And the similarity between the Buddhist and the Confucius shrines can be found in the arrangement and combination of buildings as one main ancestral shrine and two residence on the setting opposite each other in front of main shrine and the two storied observation platform in the opposite site of main shrine. Moreover, not only the architectural manner, but also the Buddhist ritual was influenced from Confucius as represented by "Jujagarye(朱子家禮)" which came into popularity at 16th century' Joseon Dynasty. This insistence can be proved as next three circumstances. First, the process which had been described in the Buddhist ritual guide book as just enumerate many prayer in early Joseon Dynasty changed into very similar to the Confucian detail procedure of partial charge. Second, the conception of providing with incense was changed from regular supporting for Buddha with some sacrificial offering to request an descend of Buddha as like an invoke the spirit of deceased in Confucian ancestral rite. Third, as a last step of ritual procedure, a send-off ceremony is inserted as like the last step of ancestral rite to see a spirit of deceased off. Originally, Buddha was a supreme being of constancy in shrine, but this conception have been changed during 15~16th centuries as a being ingress and egress by worshiper's request. It shows a serious deferent conception of Buddha himself. Last, the two stories observation platform which was an important element of the courtyard surrounded by four buildings has been regarded as a stage for an huge ritual ceremony, but an other aspect, all altars for rituals were intended to be concentrated in one main shrine of the temple at that period, so that opinion leaves many problems unsolved. On the contrary, this type of building which had been possessed exclusively by a government office and Confucian schools for bureaucratic or scholars might be preferred also by the new growing power who were substantial patron of temple reconstruction at that period. In addition, from the Buddhist order's managerial stand, this spectacular lounge building could lead an interest of the variety social class and attract them to visit temple. It may be given as a conclusion that the most important change during the middle Joseon period in Buddhist architecture was an adoption a platform of ancestral shrine instead of the ancient palatial conception.