수선사 16국사의 위상과 추념 : 송광사의 승보종찰 설정과 관련하여 試攷함

Abstract

This paper aims to explore the status and significance of the Songgwang temple as the sangha treasure temple. Among the three treasure temples in Korea, the Songgwang temple has been called the sangha treasure temple, because it produced the sixteen national monks. However, its origins and when it was designated was not known accurately. Therefore, this study examines the status of the sixteen master monks of the Sooseon temple (the present Songgwang temple) in the late Goryeo Dynasty and how long they have been cherished as national monks, also when the Songgwang temple was designated as the sangha treasure temple. The Songgwang temple developed after Jinul had established an integration movement of Buddhism in the middle Goryeo Dynasty. Then, Jinul’s disciples such as Hyesim and Mongyeo enhanced the spirit of the movement as a chief leader, and the sixteen master monks including Jinul’s disciples led the Buddhist circle in the late Goryeo Dynasty. However, only two monks were designated as king’s adviser at that time and designation of national monk was bestowed after they entered nirvana. Moreover, in case of some chief monks, even their performance was not known. A chief monk of the Songgwang temple in the early Joseon Dynasty, Gobong Beopjang was not designated as a national monk, because the system of a king’s adviser and a national monk had been abolished. It is thought that the sixteen chief monks at the Songgwang temple have been cherished as national monks in the ‘Ship-youk-guk-sa-jin-young-gi (十六國師眞影記)’ written in 1621 during the middle Joseon Dynasty by Daega Heeok (代價希玉), Byeokam Gakseong’s fellow disciple. Naong and Muhak in the late Goryeo Dynasty were also esteemed as high priests comparable to the sixteen national monks and designated as among the eighteen chief monks of the Songgwang temple. This is described in the ‘Seung-pyung -jo-gye-san-song-gwang-sa-sa-won-sa-jeok-bi (昇平曹溪山松廣寺嗣院事蹟碑)’ written by Jo Jong-jeo (趙宗著, 1631- 1690) who tried to find the identity of the Songgwang temple. Also, the fact that the Songgwang temple was designated as the sangha treasure temple can be found in the ‘Yeon-cheon-ong-you-san-rok (淵泉翁遊山錄)’ written in 1832 (the eighth year of King Soonjo) by Hong Seok-ju (洪奭周, 1774-1842), a writer in the late Joseon Dyansty. I hope that more specific findings about its designation as the sangha treasure temple and significance will be produced by thorough research in the future.