Earticle

이 글은 사명당 유정의 가계와 임제통 법통 및 생애에 대해 관련 자료를 통해 연구하였다. 이에 대해 새롭게 밝혀진 바를 종합하면 다음과 같다. 유정은 본관이 풍천이고 시조 임온의 12세손이다. 중파의 시조인 7세 임자순의 6세손, 임효곤의 현손이다. 아버지는 임수성이다. 임효곤과 임수성의 증직은 추증 교지에 의해 밝혔다. 유정의 임제종 법통이 사법사(嗣法師)로 가장 상세하게 기록된 것은 ｢사명당지파근원록｣이다. 이 책은 붓다의 63대 적통인 의현과 동방 제1조 보우, 제2조 혼수, 제3조 각운, 제4조 정심, 제5조 지엄, 제6조 영관, 제7조 휴정까지의 법통을 간략히 소개하였다. 유정은 휴정의 법통을 계승한 적자이다. 유정의 2세는 응상, 계주, 인잠, 혜구, 태은, 행정, 임경, 명안, 해안, 문신, 단헌, 성일의 12명이다. 이후 사법제자는 혜심이 제1세부터 제11세까지 본인 중심으로 기술하였다. 2세 응상의 사법제자는 명조, 쌍언, 묘징, 천오, 심인의 5명이다. 3세 명조 계열의 사법제자들이 가장 많다. 3세 쌍언과 천오의 사법제자는 명조 계열만큼 확장되지 못하였다. 3세 묘징과 심인의 제자 중 4세 사법제자 계열은 없다. 유정은 중종 39년(1544) 10월 17일 밀양도호부 상서이동면 고라리에서 태어났다. 법휘는 유정이고, 자는 이환이다. 호는 한산, 종봉, 은봉이고, 당호는 사명당이며, 자호는 송운이다. 시호는 자통홍제존자이다. 명종 15년(1560)에 황악산 직지사의 신묵 화상에게 나아가 머리를 깎았다. 명종 16년(1561)에 선과에 급제하였다. 그가 교류한 문인 중에 하곡 허봉과 교산 허균과 가장 가까웠다. 선조 8년 (1575) 휴정의 문하에서 임제종의 심인을 받았다. 선조 19년(1586) 봄에 무상의 이치를 깨달았고, 승속불이의 대승적 자비심으로 중생구제에 나섰다. 선조 25년(1592) 유정은 휴정을 대신하여 제도의 승병을 총섭하여 체찰사 유성룡을 따르며 중국 장수와 협동하여, 이듬해 정월에 평양을 수복하였다. 선조 27년(1594) 봄에 부산의 왜영으로 들어가 기요마사와 세 차례 왕복하며 협상하였다. 선조 37년(1604) 관백인 이에야스를 만나 화친을 맺은 뒤 일본에 잡혀갔던 동포 3천여 명을 데려 왔다. 선조 38년(1605)에 복명하였다. 묘향산에 들어가서 휴정의 영탑에 예배하고 보현사에서 복제를 마쳤다. 광해군 2년(1610) 8월 26일에 입적하였다. 세수 67세이고 법랍은 55년이었다. 영조 14년(1738) 밀양 표충사가 건립되고 제향 봉행이 이루어졌다. 사명당의 8세 법손인 천유가 표충사를 헌종 5년(1839) 정월 17일에 영정사(현 표충사) 경내로 옮겼다.

This study summarizes what has been newly revealed about the family lineage, Buddhist teachings of the Imje sect, and life of Samyeongdang Yujeong as follows. Yujeong is from Pungcheon and is the 12th generation descendant of the founder Im, On. He is the 6th-generation grandson of Im, Ja Soon, the founder of Jungpa, and the 4th-grandson of Im, Hyo Gon. His father is Im, Su Seong. The case of Im, Hyo Gon and Im, Su Seong’s increase in rank was revealed by Letter of appointment issued by royal order. The most detailed record of Yujeong’s Buddhist lineage of the Imje sect is Samyeongdangjipageunwonlog. This book contains the 63rd lineage of the Buddha, Uihyeon, and The first successor of the East, Bow, The second Honsu, 3rd Rhyme, 4th Jeongsim, 5th Jieom, 6th Yeonggwan, and 7th Hyujeong were briefly introduced. Yujeong is the first disciple to inherit Hyujeong’s Buddhist teachings. Yujeong’s second generation includes 12 people: Eungsang, Gyeju, Injam, Hyegu, Taeeun, Jeongjeong, Imgyeong, Myeongan, Haean, Munsu, Danheon, and Seongil. Afterwards, the disciples of Yujeong’s Buddhist teachings were described by Hyesim from the 1st to the 11th generation, focusing on herself. The 2nd generation Eungsang’s disciples were five people: Myeongjo, Ssangon, Myojing, Cheonoh, and Simin. The third generation of Myeongjo lineages has the largest number of disciples. The disciples of the third generation Ssangon and Cheonoh were not as expanded as the Myeongjo lineages. Among the disciples of 3rd generation Myojing and Simin, there is no lineage of 4th generation disciples. Yujeong was born in Gorari, Sangseoidongmyeon, Miryang Dohobu, on October 17, 1544, the 39th year of King Jungjong’s reign. His beobhwi (Buddhist name) is Yujeong, and his ja (a name received upon reaching adulthood name) is Ihwan. His pen names are Hansan, Jongbong, and Eunbong, his dangho (a name given by a monk as a sign of passing on the lineage of a sect) is Samyeongdang, his jaho(the title given to oneself instead of one’s name) is Songun, and his posthumous name is Jatonghongjejonja. In the 15th year of King Myeongjong’s reign (1560), he went to Monk Shinmuk of Jikjisa Temple in Hwangaksan Mountain and received precepts. In the 16th year of King Myeongjong’s reign (1561), he passed the Buddhist monks’ examination. Among the writers he interacted with, he was closest to Hagok Heo, Bong and Gyosan Heo, Gyun. In the 8th year of King Seonjo’s reign (1575), he received Hyujeong’s Buddhist lineage of the Imje sect. In the spring of the 19th year of King Seonjo’s reign (1586), he realized the principle of impermanence and set out to save living beings with the Mahayana compassion of Seungsokbuli. In the 25th year of King Seonjo’s reign (1592), Yujeong gathered monks from all regions on behalf of Hyujeong, followed Chechalsa Yu, Seong Ryong, and cooperated with Chinese generals to restore Pyongyang in January of the following year. In the spring of the 27th year of King Seonjo’s reign (1594), he entered the Japanese army in Busan and negotiated back and forth with Kiyomasa three times. In the 37th year of King Seonjo’s reign (1604), he met Ieyasu, a government official, and made peace. After that, he brought back about 3,000 of his compatriots who had been captured in Japan. He was reincarnated in the 38th year of King Seonjo’s reign (1605). He worshiped at the spiritual pagoda of Hyujeong, and completed his funereal rituals at Bohyeonsa Temple. He passed away on August 26, the 2nd year of King Gwanghaegun’s reign (1610). He was 67 years old and Beoprab was 55 years old. In the 14th year of King Yeongjo’s reign (1738), Pyochungsa Temple in Miryang was built and ancestral rites were performed. Cheonyu, the 8th generation Buddhist grandson of Samyeongdang, moved Pyochungsa Temple to the grounds of Yeongjeongsa Temple (currently Pyochungsa Temple) on the 17th of the first month of the 5th year of King Heonjong’s reign (1839).

This study examines the physical characteristics of the editions of the Vernacular Edition of the Family Rituals published in 1632 (the 10th year of King Injo’s reign) by conducting a comprehensive investigation and analyzing their physical features. It also compares these with the editions of the Family Rituals (家禮) written in Chinese characters to clarify their genealogy. The Vernacular Edition of the Family Rituals is a Korean translation by Shin Shik (申湜, 1551-1623) of the Family Rituals by Zhu Xi (朱熹) from the Song Dynasty. His son, Shin Deukyeon (申得淵, 1585-1647), published it as a woodblock edition in 1632 while serving as the Governor of Gangwon Province. Currently, woodblock editions and manuscript editions of the Vernacular Edition of the Family Rituals have been identified. Although all woodblock editions share the same form as the original 1632 edition, they differ in their printing periods, with most being bound in four volumes. The manuscript editions differ in the number of lines and the arrangement of characters per line, but their content, including the layout and illustrations of the family rituals, is consistent with the woodblock editions. The format of the Vernacular Edition of the Family Rituals’s text follows the explanations given in the preface, indicating an intention to preserve the original form of the Family Rituals written in Chinese characters. However, it is presumed that the source text for the Vernacular Edition of the Family Rituals was not the Great Compendium of Human Nature and Principle (C. Xingli Daquan 性理大全) or the Great Compendium of Family Rituals (C. Jiali Daquan 家禮大全), which were widely circulated in Joseon at the time, but rather the seven-volume Family Rituals, which was divided into sections according to different rites and had its text segmented into finer paragraphs. The text of the seven-volume Family Rituals was revised starting from the 1726 edition, but the Vernacular Edition of the Family Rituals referred to an edition that did not modify the text from the Great Compendium of Human Nature and Principle.

This study conducted a comparative analysis of the original texts of Bulseolchilcheosamgwan-gyeong and Jabaham-gyeong, which are part of the Chojo Tripitaka Koreana(初雕本) housed in the Japanese Nansen Temple, and their recompiled versions in the Jaejo Tripitaka Koreana(再雕本). The aim was to examine corresponding sections in each text and explore the relationship between the two scriptures in an attempt to achieve textual harmony. Regarding commonalities, in the case of the first edition, the case label used in the Japanese Nansenji Temple’s Issaikyō is “思” (corrected in ink), while the case label in the Goryeo Daejanggyeong is “若”. In terms of volume and end marks, the first edition uses the character “丈” while the second edition uses the character “張”. The first edition does not have a publication date, but the second edition includes the inscription “Carved by the command of the Goryeo Daejangdogam in the year of Gapjin (1244)” (“甲辰歲(1244)高麗國大藏都監奉勅雕造”). Comparing the first and second editions of the Bulseolchilcheosamgwan-gyeong, there are 30 variations in text, 3 connected texts, 4 omitted texts, 29 instances of character reformatting, and 7 instances of missing strokes and damages, totaling 73 differences. For the Jabaham-gyeong, the comparison shows 41 variations in text, 2 connected texts, 4 omitted texts, 13 instances of character reformatting, and 7 instances of missing strokes and damages, totaling 67 differences. In terms of the relationship between the two scriptures, the last 27 sutras of the second edition of Jabaham-gyeong (K745) are almost identical to the version appended at the end of the first edition of Bulseolchilcheosamgwan-gyeong. This similarity appears only in the first edition, where the identical version is located at the end of the Bulseolchilcheosamgwan-gyeong. Additionally, among the 1-30 small sutras of the first edition of Bulseolchilcheosamgwan-gyeong, the 30th sutra, Bulseolchikgokyeong, corresponds to the 11th sutra of the second edition of Jabaham-gyeong(K745).

이 연구는 상주박씨 박건중가 소장의 고문헌 현황을 소개하고 그의 예학 관련 저술 3건을 발굴하여 소개하는 데 의의를 두었다. 박건중은 1766년 공주에서 태어나 천안, 청주에서 활동하였으며, 만년에 괴산 선유동으로 이주하여 예학 연구에 매진하여 ｢상례비요보｣ 12권 8책, ｢비요촬약조해｣ 4권 2책, ｢초종례요람｣ 1책의 저술을 남겼다. 박건중가 고문헌은 7대손 박호석 집안에 고문서․초상화 등 33점과 고서 일부가 전하며 충북대학교 도서관에 고서 130건 1,086책이 기증되어 전하고 있다. 고문서 등은 수량이 많지는 않지만 상주박씨 선대 인물과 직접적으로 관련 있는 문서들이며 박건중의 장서는 상례서 편찬에 인용한 예서 17건과 박건중의 장서인이 날인된 책 12건이 포함되어 있다. 박건중 저술의 예서 3종은 고증과 교정의 흔적이 고스란히 남아 있는 교정본이 함께 전하고 있어 상례서 편찬과정을 생생하게 보여주고 있다.

This study found its significance in introducing the current state of ancient literature housed by the family of Park Geon-Jung in the Park clan of Sangju and excavating and introducing three of his works related to courtesy studies. Park Geon-Jung was born in Gongju in 1766 and was active in Cheonan and Cheongju. In his later years, he moved to Seonyu-dong, Goisan and devoted himself to the research of courtesy studies leaving behind Sangryebioyobo in 12 volumes and 8 books, Biyochwalyakjohae in 4 volumes and 2 books, and Chojongryeyoram, which is one book. The old literature of the Park Geon-Jung family includes 33 pieces of old literature and portraits as well as some old books housed by the family of Park Ho-Seok, his seventh-generation descendent. Of the collection, 1,086 books of 130 old literary works were donated to the library of Chungbuk National University. The old literature is not much in volume, but these documents are directly related to the figures of older generations in the Park clan of Sangju. The work of Park Geon-Jung includes 17 books on courtesy that he quoted from when publishing his funeral rite books and 12 books sealed with his mark as a collector. His three works on courtesy are accompanied by their revised editions whose traces of historical research and proofreading are kept intact, showing clearly the publication process of a book on funeral rites.

｢농사직설｣은 세종 11년(1429)에 편찬된 조선 최초의 관찬 농서로 15세기 농업 기술을 파악하는데 중요한 자료이다. 이 연구는 책판목록을 활용하여 ｢농사직설｣의 간행사실을 파악하고 현전하는 판본을 조사한 것이다. 또한 각 판본을 비교 분석하여 고유한 특징을 밝히고 내용을 비교하여 증보 과정을 살펴보았다. ｢농사직설｣의 현존본을 조사한 결과 목판본 12종, 목판본의 복제본 3종, 필사본 4종 등 모두 19종을 확인하였다. 판본 분석을 통해서는 선행연구에서 용주본으로 구분되었던 판본이 창평본과 동일한 판본임을 밝혔고 그동안 소개되지 않았던 서울대․장서각 소장본과 증보본을 새롭게 확인할 수 있었다.

The Nongsajikseol was compiled in the 1429 (the 11th year of King Sejong’s Regin) and is the first official agricultural book of the Joseon Dynasty. This study utilized the woodblock list to identify the publication of Nongsajikseol, and examine extant editions. It also analyzed each edition comparatively to identify its unique features, and examined the process of improvement by comparing their contents. As a result of the study, 19 titles of extant editions of Nongsajikseol were identified: 12 titles of woodblock prints, 3 duplicates of the woodblock prints, and 4 titles of manuscripts. Through the analysis of the editions, we found that the edition previously identified as Yongjubon was the same edition as Changpyoungbon, and we were able to identify the previously unknown Seoul National University-Jangseogak holdings edition and the supplementary edition.

This study introduces the Korean edition of the family chronicle of the Confucius family in Qufu, Gwolliji (闕里誌), which was completed by Jin Ho (陳鎬) in 1505 during the Hongzhi period of the Ming Dynasty. The study focuses on the earliest extant edition, the First Cast Gapinja Type edition from the Jungjong period, and conducts a bibliographical analysis of the different editions to estimate the printing dates. the First Cast Gapinja Type edition of Gwolliji is currently housed in full sets of 13 volumes at Dosan Seowon (Confucian Academy) in Korea, the National Library of China, and the National Archives of Japan, with partial volumes at the National Library of Korea, the Korean Naval Academy, and Korea University Library. Among these, the Dosan Seowon edition is a Naesabon, with printing dates specified by records from the 7th year of Jungjong (1512). This study compares the formats of the three complete sets, identifies the most similar Chinese edition of Gwolliji, and examines the movable types and printed pages, as well as the correction traces, to estimate the printing dates of the editions housed in the National Library of China and the National Archives of Japan.