신라 하대 불교 정책의 변화와 사찰의 대응 - 이차돈 이야기 창작의 역사적 배경

Abstract

The martyrdom of Lee Cha-don recorded in various texts such as History of the Three Kingdoms (Samguk sagi 三國史記), Memorabilia of the Three Kingdoms (Samguk yusa 三國遺事) and Biographies of Eminent Korean Monks (Haedong goseungjeon 海東高僧傳) is always mentioned to explain how Buddhism was introduced and accommodated in the Silla dynasty. However, the earliest record about his martyrdom is “Record on the Stone Pillar of Baengnyulsa (栢栗寺石幢記)” in 817 (or 818). “Invitation to the Group of Worshipping Buddha at the Tomb of Yeomchok (髑香墳禮佛結社文)” in Memorabilia of the Three Kingdoms is also written by Iillyeom (一念) during the years of Yuanhe (元和 806-820). That is, the image of Lee cha-don we all recognize today was created in the 9th century. Even though Lee cha-don was a real person and his martyrdom happened, why did people of Silla perform the practice and erect a stone pillar to commemorate Lee cha-don in the 9th century? This research is to analyze its historical background. After the reign of King Aejang (r. 801-809), many epitaphs for Silla’s eminent monks of Ado (阿道), Anheung (Anham 安含, ?-?), Wonhyo (元曉, 617-686), Uisang (義相, 625-702), Gyeongheung (憬興), Seungjeon (勝詮) as well as for Lee cha-don in the early period of accepting Buddhism were erected. The inscriptions on them commonly emphasize the monks’ connection with the ruler or dynasty, and their marvels. Even though “Record on the Stone Pillar of Baengnyulsa” was not written under the royal order, the record underlined the dignity of kings and the contribution of Buddhism in the process of unifying the Korean peninsula. On the other hands, Buddhism policy was strictly enforced in the reign of King Aejang, Heondeok and Heungdeok of the 9th century. In this point of view, it is assumed that Buddhist temples including Baengnyulsa put emphasis on the Lee cha-don’s marvel and Buddhist virtuous acts in the 9th century as an effort to save themselves under Silla’s tight policy on Buddhism.