片雲和尙浮圖를 통해 본 實相山門과 甄萱政權 (Salsangsanmun and Gyeon Hwon Government in the Light of The Pyeonunhwasang's Stone Stupa)

서지정보

· 발행기관 : 충남대학교 백제연구소
· 수록지 정보 : 백제연구 / 50호 / 201 ~ 234페이지
· 저자명 : 배재훈

초록

남원 實相寺 曹溪庵址에는 신라 하대 洪陟과 秀澈을 이어 實相山門을 이끈 片雲和尙의 부도가 있다. 이 부도는 당대에 유행한 팔각원당형과는 달리 원형의 도상을 가진 이형 부도이고, 탑신석에는 “創祖洪陟弟子 安峰創祖 片雲和尙浮圖 正開十年庚午歲建”이라는 명문이 새겨져 있다. 이 중 ‘正開十年庚午’는 910년이며, ‘正開’는 후백제가 901년부터 사용한 연호이다.
견훤은 무주에서 전주로 천도한 900년 이후 국가 체계를 새로이 하고 901년에는 그러한 배경 속에 연호를 반포하였다. 그리고 후백제는 연호 반포를 전후한 시점부터 활발한 신라 경략을 시도한다. 따라서 ‘정개’ 연간의 시작은 신라와의 관계를 청산하는 선언적 의미를 갖는다. 그러므로 이를 부도에 새긴 것은 그러한 후백제의 정책에 대한 적극적인 찬동을 의미한다. 결국, 이러한 사실은 편운화상과 그의 부도를 세운 인물들이 후백제의 지원을 받아 실상산문을 이끌었음을 적극적으로 피력하는 것이다.
또한, 片雲和尙浮圖의 명문에 의하면 편운은 실상사의 개창조인 홍척의 제자로서 성주 安峰寺의 개창조이기도 하였다. 안봉사가 위치한 성주 지역은 907년 견훤이 一善郡 이남을 장악하는 과정에서 일시 후백제의 영역이 되었고, 그 과정에서 편운은 실상사에 주석하게 되었다.
편운의 실상사 주석은 실상산문의 위계를 새로이 세운 것을 의미한다. 견훤은 자신에 대해 적대적인 태도를 보인 수철과 그의 법맥을 이은 실상산문 승려들을 배제하고자 편운을 세운 것이다. 따라서 여기에는 실상산문을 장악하고자 하는 견훤의 정치적 의도가 적극적으로 개입되었을 것이다.

영어초록

There is a stone stupa called Pyeonunhwasangbudo, leading Silsangsanmun, following Hongcheok and Sucheol of the late unified Silla period in the Jogyeamji, Namwon. The succinct fine writing “創祖洪陟弟子 安峰創祖 片雲和尙浮圖 正開十年庚午歲建” was carved in this stone stupa. ‘正開十年庚午’ means the year, 910 because ‘正開’ represents the chronological era, which was used by Hubackje, one of the later three kingdoms of Korea from the year of 901. Gyeon Hwon transferred the capital from Muju to Jeonju in 900, and proclaimed this chronological era in 901 after establishing the system of a nation.
Hubaekje, one of the later three kingdoms of Korea, aggressively attempted the domination towards Silla in the before and after a period of invasion. Accordingly, the beginning of the year, 'Jeonggae' has the meaning of proclamation that liquidates the relationship with Silla. It is estimated that the use of this chronological era is the act of positive approval of the Hubackje's policy. It is judged that this fact not only represents that Silsangsanmun has the moderate meaning of being incorporated into the area of Hubackje, but also reveals that Pyeonun and the persons who built Pyeonun's stone stupa led Silsangsanmun under the support of Hubaekje.
It has been known that the person who led Silsangsanmun was Sucheol who was in favor of Silla after Hongcheok. However, on the account that the record about the succession of Sucheol was not remained, the study on the movement of Silsangsanmun has not been carried out.
According to the fine writing mentioned above, Pyeonun was a disciple of Hongcheok who was the establisher of Silsang temple, and also the establisher of Seongju, Anbong temple. Anbong temple which was founded and established by Pyeonunhwasang exhibited its influence until the early period of Joseon and was abolished under the influence of the anti Buddhist policy. After then, Anbong Seowon was built in the site of Anbong temple. Seongju region where Anbong temple was located became the territory of Hubaekje temporally in the course of entering into the west coast of the Nakdong river, which was the south of Ilseongun in 907 by Gyeon Hwon. Accordingly, it was estimated that Pyeonun became the head of Silsangsanmun after 907 because of the invitation of Gyeon Hwon. Putting up Pyeonun as a head of Silsangsanmun means the new establishment of Silsangsanmun in the rank. Gyeon Hwon made Pyeonun stand in the position, equal to Sucheol in order to exclude Sucheol and the monks of Silsangsanmun, who succeeded to the connection of Buddhism because they showed hostile attitude towards him. Accordingly, it reflects the political intention of Gyeon Hwon who wanted to take the rein of Silsangsanmun, which was located in the north of Mt. Jiri, which belonged to the mountain of Silla called ‘Namak’.
Since then, Gyeon Hwon could make success in the stable operation of the rear area for making military inroads into the west region of the Nakdong river through Silsang temple in the north of Mt. Jiri, and Okryong temple in the south of Mt. Jiri. In addition, he could realize ideological control of Zen Buddhism which was the crucial ideological movement in the period of the later three kingdoms of Korea by supporting and controlling the gate of Zen Buddhism, which was located within the territory.

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