강릉 굴산사지(사적 제448호) 가람의 고고학적 성과와 고려 굴산사 (Archeological Performances on the site of the Gulsansa (Gulsan Buddhist Temple) in Gangreung (Historical Landmark No. 448) and the Gulsansa Goryeo Dynasty)

서지정보

· 발행기관 : 한국선학회
· 수록지 정보 : 禪學(선학) / 36호 / 286 ~ 322페이지
· 저자명 : 도의철

초록

신라 하대 형성되어 지방사회의 사상적 기반이 된 구산선문(九山禪門) 중 굴산문(崛山門)의 본산이었던 강릉 굴산사(崛山寺)는 강릉단오제(유네스코 세계무형유산)의 주신인 범일(梵日)이 신라 문성왕 13년(851)에 창건한 영동지역 선종(禪宗)의 중심 사찰이다.
굴산사지는 2010년부터 진행되고 있는 학술조사연구를 통해 활기를 띠고 있으며, 본고에서는 발굴조사를 통해 확보된 고고학적 성과를 바탕으로 굴산사지 가람의 성격과 조성시기, 조성배경에 대하여 검토해 보았다. 총 두 차례의 발굴조사를 통해 굴산사지에서는 건물지 19기, 담장지 및 보도시설, 계단, 배수로 등 다양한 유구가 확인되었으며, 각 유구들은 배치구조로 볼 때 성격을 달리하는 두 공간으로 나뉘어 진다. 그중 동쪽사역은 굴산사의 중심사역은 아니지만 건물지의 규모와 배치양상으로 볼 때 이에 준하는 신앙공간으로 추정되며, 서쪽사역은 동쪽사역의 부속시설물로서 승방지 혹은 선방지 등의 성격을 갖는 공간으로 파악하였다. 현재 확인된 굴산사의 흔적은 출토유물의 양상으로 볼 때 12~13세기를 중심으로 하는 고려 중기에 중창된 굴산사의 가람이다. 고려시대에는 자유로운 가람배치가 유행하였지만 그럼에도 불구하고 중심사역에 있어서는 ‘중문지-탑-금당지-강당지’가 배치되어 이전 시대를 계승하고 있는 바, 기록 상 탑의 존재는 확실해 보이는 굴산사의 경우 현재까지 확인된 공간은 중심사역으로 보기 어렵다고 판단하였다.
한편 고려시대 굴산사의 중건배경에 대하여 고려중기 선종계를 이끌었던 혜조국사 담진과 대감국사 탄연에 주목해 보았다. 고려시대에는 끊임없이 선교융합이 시도되었는데, 범일의 교·선 융합사상이 선승들 사이에서 부각되면서 굴산문의 본산이었던 굴산사도 더불어 상징성이 커졌고, 지금의 굴산사는 이때 굴산문의 문도들에 의해 조성된 가람들로 추정해 보았다.

영어초록

The Gulsansa in Gangreung, which was the head temple of the Gulsanmun among the Gusanseonmun (9 Buddhist temples) established in the latter part of the Silla Dynasty, which was founded in the 13th year of reign of King Munseong of Silla Dynasty (851 AD) by Beomil who was the main deity of Dano Festival (registered as the World Intangible Heritage with the UNESCO) in Gangreung and became the ideological foundation of the local societies at the time, is the central Buddhist temple of the Zen sect of Buddhism in the Yeongdong Region.
Excavation activities at the site of the Gulsansa are becoming vigorous through academic investigative research that began in 2010, and this thesis reviewed the properties, as well as time and background for the establishment of the Buddhist Temple on the site of the Gulsansa on the basis of archeological performances secured through excavation investigation. Diverse range of traces of structures and styles of civil engineering including 19 sites of buildings, sites of walls and pedestrian facility, stairs and drainage system, etc were confirmed at the site of the Gulsansa through a total of 2 excavation investigations. Each of these traces of structures and styles of civil engineering can be divided into 2 spaces with different characteristics based on their composition of placement. The eastern portion, although it is not the central district of the Gulsansa, is presumed to be a religious venue that is comparable to the central district based on the scale and the placement appearances of the building sites. The western portion is determined to be the affiliated facility of the eastern potion with functions such as site of Seungbang or Seonbang (Buddhist nunnery). The traces of the Gulsansa that have been confirmed thus far is the Buddhist Temple of Gulsansa that was reconstructed in the middle of Goryeo Dynasty in the 12th ~ 13th century based on the appearances of the relics excavated from the site. Although the liberal composition of placement of Buddhist temples during the Goryeo Dynasty was popular, the ‘site of the Jungmun (Inner Gate) - Pagoda - site of the Geumdang (Main Building of the Temple) - site of Gangdang (lecture hall for studying Buddhist scriptures)’ is arranged in the central region of the temple, thereby succeeding the traditions of the previous era. In the case of the Gulsansa for which the existence of the pagoda in the records appears to be certain, it was determined that the venues confirmed thus far could not be considered as the central region of the temple.
On the other hand, attention was paid to Damjin, the Hyejoguksa, and Tanyeon, the Daegamguksa, who led the Zen sect of Buddhism in the mid-part of the Goryeo Dynasty to examine the background for the rebuilding of the Gulsansa. During the Goryeo Dynasty, merging of the Zen religion was attempted ceaselessly, with the ideology of convergence of doctrines and virtues of Beomil highlighted amongst the Zen Buddhist monks. Accordingly, the Gulsansa, which was the head temple of the Gulsanmun, attained enormous symbolic significance and the current Gulsansa is presumed to be the Buddhist temples established by the disciples of Gulsanmun.

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