淸州 思惱寺址와 高麗後期 羅漢信仰의 展開

Abstract

October in 1993, mass metal remains, including a coffer with the letters of Sa-noi-sa(思惱寺) carved, of the Goryo age were excavated. In accordance with 『the Analects of Jin-kak-kuk-sa(眞覺國師語錄)』, Sa-noi-sa was ascertained as the temple in which jin-kak-kuk-sa Heisim (慧諶, 1178-1234) who had served as a high priest of the second Su-sun-sa(修禪社), spent time there for his summer retreat. Remains found in the site were quite a number of the ritual, offering and living appliances: temple bell, incense burner, candlestick, timbel and water pot. The periods of manufacturing those appliances are also ascertained to vary widely from the late 10th century to the early 14th century. On top of that, it was revealed that the terms such as Sa-nai-sa and Seon-won-sa(禪院寺) engraved on the remains presumably were the names of the temples. Especially finding an incense burner with the letters of Na-han-dang(羅漢堂) on the surface is of importance in that it shows certain aspects of belief in Na-han, which was popular in those days. Although the belief in Na-han in the early Goryo age was one of important national religious rituals, offering up a fervent prayer for defence of motherland and for rain, however, in the late Goryo age it had inclined toward cogitation based on the Zen cult, influenced by the development and unification in dogmas with an idea of Zen Buddhism and by influx of a great deal of Zen Buddhism literature of Tang and Song dynasties. The Zen ideology appears in the book entitled <Songs for eighteen Great Arhans(18大阿羅漢頌)>, written by Soshik(蘇軾) helps us a lot in understanding the belief in Arhans in those days. Because it enables us to acquire insights in the aspects of spread and the characteristics of the belief in Arhan.