관세음응험기와 익산 제석사지 발굴 성과의 비교

초록

This study examines the construction and reconstruction of Jeokseoksa(帝釋寺) in Iksan(益 山) by comparing the archaeological findings from excavations with the records in Gwanse- eum Eungyeomgi(觀世音應驗記). Jeokseoksa is located on the southwestern terminus of a hill extending from Sidae Mountain, at an elevation of approximately 20meters. Large-scale cut- and-fill operations created a flattened site measuring 168m north–south and 112m east–west. The temple layout follows a typical Baekje-style arrangement, with the central north–south axis aligned as Middle Gate–Wooden Pagoda–Main Hall–Lecture Hall–Monk’s Quarters, and east and west subsidiary buildings and corridors positioned accordingly. However, the rectangular foundation structure west of the wooden pagoda and main hall remains functionally ambiguous, and its interpretation is debated. The wooden pagoda featured a square double-tiered platform with foundation stones and a sarira chamber, while the main hall represents the largest Baekje structure, reflecting the temple’s prestige. The disposal pit measures 32.4m by 28.0m, containing two layers of discarded materials and traces of a destroyed stone-chamber tomb. Numerous clay statues, roof tiles, pottery, and wall fragments were recovered, with soot and deformation indicating direct association with the 639 fire. The concentration of clay statues in the wooden pagoda area and disposal pit suggests they were originally ritual adornments for the pagoda. The disposal pattern is similar to that of the Asuka Kawaharadera rear-site, offering valuable comparative data on reconstruction and disposal processes in East Asian Buddhist temples. Excavated roof tiles provide chronological evidence for the temple’s construction phases. The folded-type 1 and 2 eaves tiles found exclusively in the disposal pit are linked to the Cheongyang Gwanyeon-ri and Wangjin-ri kilns, representing the earliest phase. Tiles within the main complex, including folded-type 7, Indongmun eaves tiles, and Indong-dangcho eaves tiles, were produced after the 639 fire, while folded-types 3, 5, and 6 date to the early 7th century. Roof tiles from the Unified Silla and Goryeo periods indicate the temple’s long- term use. Inscribed tiles such as 帝釋寺 and 丁易寺 suggest possible name changes, though this remains unconfirmed. Considering the Gwanse-eum Eungyeomgi records alongside the artifact chronology and connections with the Wanggung-ri site, the temple’s construction likely dates to the early 7th century, after King Mu’s ascension. Post-fire reconstruction focused on the main hall, with limited evidence for rebuilding the wooden pagoda; however, textual sources reporting King Mu’s retrieval of the sarira for temple restoration suggest that wooden pagoda reconstruction cannot be ruled out. Relics from Jeokseoksa and the Wanggung-ri five-story pagoda, including crystal bottles, glass beads, and Diamond Sutra plaques, share features but differ in material and chronological context, preventing definitive identification as the same items. Some scholars argue that Jeokseoksa relics were transferred to Wanggung-ri, while others see them as newly produced in Jeokseoksa style after King Mu’s reign. These issues are intertwined with reconstruction, temple function changes, and the production and technological transmission of relics, warranting further research. In conclusion, excavations and textual records complement each other. Although Gwanse- eum Eungyeomgi is largely miracle narratives, it shows historical reliability. Unresolved issues include construction date, rectangular foundation function, reconstruction process and chronology, and pagoda rebuilding, meriting further study.

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