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朝鮮後期 王室의 佛敎信仰과 華溪寺의 役割

The role of Hwagyesa and the Buddhist faith of Royal Family in the late of Chosun Dynasty.

인문과학연구 no.20 , 2015년, pp.27 - 47  

The temple, Hwagyesa was built by the national monk Tanmun who succeedto national Buddhist tradition in the early Goryeo dynasty. There is no historicalrecord of Hwagyesa in relation to period between the foundation of the temple andthe early Chosun dynasty, Because Chosun dynasty’s repression against Buddhismresulted in the decline of Buddhism. But since pre and post war period of the Japanese invasion of 1592, Hwagyesa had been extended its size and its scale by material aids of Surpyung-gun, Deokheung-gun, and Heungseon taewongun during thelate of Chosun dynasty, and in supports of female of the royal family, such as thequeens and the royal concubines. In period of Sedo politics that the King’s materialrelatives reigned, as a national and central temple of buddhist circle, Hwagyesa hadnot only strengthened the function of temple, but also had been built the economicfoundation, which can carried on ascetic exercises of monks and popular religiouspractices. no matter how Hwagyesa’s historical and cultural values may be great, the related record of the temple was limited so that we could find no trace of the temple’shistory. Historically, The only record of Hwagyesa back that we can trace, was whatwe call Hwagyesa-YakJi(華溪寺略誌), and was consisted of a brief record of thetemple. It put the pieces of the temple’s past together. But such atemple’s brief document published in 1938 expressed no little historical contradictions into its contents. For example:Firstly, except of the Yakji, there is no historical clue to explain the connectionbetween the temple-builder Tanmun in early of Goryeo dynasty and Hwagyesa. Secondly, it made no clear that the real story of Surpyinggun(西平君) who sup-ported the reconstruction of Hwagyesa in 1522. Thirdly, After Dukhung taewongun who constructed the temple in 1559, died at the age of thirty, it wassaid a storythat, still he personally attempted to reconstruct the temple. Finally, the plaquemarked Bohwaru(寶華樓), was notthe written art work of Yi Ha-eung(Heungseontaewon-gun), but Sin Heon (wi dang)’s work. these historical mistakes are enable tofabricate the transition of Hwagyesa, injure the historical and cultural value of thetemple, andunderestimate the temple in itself by later generation. For a lack of therelated materials of Hwagyesa, it can not choose but limit to investigate not onlythe historical truth of the temple but also the cultural identity and history of korea. On cautious finding, Accordingly, in order to examine objective values of Hwagyesa’s Buddhist culture historically and bring its values up to the present time,with the far-reaching collecting of its related material, we have to find the interfacebetween Hwagyesa’s historical heritage and culture of modern Buddhism, graft theformer into the latter, and finally develop the both side.

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