사찰음식의 粥에 활용되는 식재료의 한방양생적 고찰과 사례연구 = A Case Study on Oriental M edicinal Recuperation of Food I ngr edients Used in Porridge Served in Buddhist Temples

다국어 초록 (Multilingual Abstract)

Porridges have been considered as universal diet in Korea for a long time. It is said that Buddhist temples that regarded frugal meals as a virtue simmered porridges to feed many people at the same time. According to Goryeodogyeong, they had a porridge pot called Jukbu. In the meantime, many people ate a bowl of porridge in the morning instead of rice during the Joseon Dynasty. In the 1700s, porridges were so universally enjoyed that they were sold to ordinary people. In the Royal Court, the king had breakfast around 10 in the morning, so liquid foods such as recuperating porridge, Ongie or thin rice gruel were served early in the morning when he did not take a tonic medicine. In the Royal Court, porridges were not eaten only when one was sick, but they were frequently served as breakfast or lunch.
Buddhist foods refer to dishes that Buddhist priests made with the spirit of Buddhism in person in order to discipline themselves. Buddhist priests considered cooking as self-discipline, and they cooked and ate dishes as if they disciplined themselves. Characteristics of temple foods can be summarized as follows. First, meat is not used in temple foods. It originates from Buddha’s teaching about
prohibition of destruction of life, and Buddhism forbids meat-eating that necessarily entails destruction of life. Second, five spicy vegetables are not used.
They include garlic, green onions, wild rocamboles, leeks and scillas. It is because those who eat the five spicy vegetables after cooking tend to become lewd and those who have them without cooking tend to become in a fit of anger. Third, seasonal foods can produce various medicinal effects. Since most Buddhist temples were located in mountains, seasonal foods were developed as vegetables or wild medical plants that could be acquired from the surroundings in every season became main food ingredients. Since various medicinal plants grew in the
mountains, methods of recuperation through the use of medicinal plants were further advanced. Fourth, only the natural seasoning was used. Fifth, preserved foods were developed. Sixth, various refreshments were advanced.
Temple foods were made through the use of the food ingredients with the above-mentioned characteristics. In that case, what does eating mean in Buddhist temples? Buddhist temples consider eating as maintaining the body of mankind and Buddhist priests as it is through nursing. It means that eating is to sustain the body instead of glutting oneself. It is also known as raw meal, and it not only
acts as general diets, vegetable diets and natural diets but it also cleanses one’s soul. Temple foods are also called flavored glutinous rice. In Buddhist temples, after receiving one’s food, one must recite the Five Stanzas of Insight : “Where has this food come from? Whose hard work has brought this food to me? I am ashamed that my virtue is insufficient to receive this food. But I receive it nonetheless at as a medicine, that I might abandon all desire, sustain my body, and attain enlightenment.” It means that one must eat food as medicine in order to keep the body from getting emaciated and discipline oneself. Eating aims to cleanse one’s soul and preserve the body of a disciplinant.
Eating is divided into daily food, porridge and patient’s diet. Since porridge is such an important meal in Buddhist temples that it is separately classified at a time of division of type of eating. In addition, Buddha encouraged his disciples to have a bowl of porridge and told them that it gives five types of benefits to their body. ‘First, it satisfies one’s appetite. Second, it quenches one’s thirst. Third, it
calms down vigor. Fourth, it removes a chill under the belly. Fifth, it reduces indigestion.’ Currently, Buddhist temples perform these benefits of porridge. Rice accounts for 74.3%, and it is followed by porridge (13.7%) and noodles and dumplings (12.0%). Rice was the most frequently served food in Buddhist temples, and it was followed by porridge. Many Buddhist temples preferred porridge that can be easily cooked early in the morning instead of rice. In particular, meditation rooms and Buddhist lecture rooms in some Buddhist temples served porridge every morning or every evening, and others served it two to three times a week.
According to the Chogye Order Rules, Buddhist temples must serve porridge in the morning, and bestowed Buddhist temples often serve healthful porridge made
with beans and nuts.
There were so many different kinds of porridge that their basic efficacy was recorded in Sikchi in oriental medicine. A recipe for porridge is recorded as well so that consumption of porridge can lead to enhanced efficacy of food ingredients.
Oriental medicine accentuated porridge in terms of medical treatment whereas Buddhist temples regarded it as a method of self-discipline considering it as a flavored glutinous meal and a raw meal that can nurture the body and cleanse souls. As described above, porridge was a kind of food not only in Buddhist temples but also in the royal court, and it is being used as a therapeutic diet as
seen in the medical sector.
A theory on recuperation focused on maintaining healthy body and sound mind through the use of porridge is believed to equal a theory on temple foods concentrated on consuming foods in order to discipline oneself in a pleasant condition where one does not contract a disease. The study selected food ingredients used in making porridge to examine recuperation functions in terms of
oriental medicine as well as sitology function and found out that temple foods can be traditionally useful to disciplinants on the back of consumption examples in
Buddhist temples and meditation rooms as well as recipes. There are differences in methods of using food ingredients according to types of porridge from the
perspectives of general use, oriental medicine and Buddhist temples, but a method of consumption of porridge refers to a method of recuperation focused on composition and harmonization of porridge ingredients according to conditions of the body and the mind, environment and bodily constitution as well as selection of porridge. Continuous studies need to be conducted on more concrete and systematic use of porridge for the purpose of more widespread and wiser use of it so that ordinary people, disciplinants and patients who need porridge can gain easier access to porridge.

국문 초록 (Abstract)

한국 음식에서의 粥은 오래전부터 내려오던 보편적인 식생활 이었다고 할 수 있다. 음식을 검소하게 먹는 것을 미덕으로 하는 사찰에서는 대량 취사를 위해서 죽을 쑤었다고 하며, 고려도경에는 죽부(鬻釜)라고 하는 죽솥이 있었고, 조선시대에는 아침에 밥 대신 죽을 먹는 문화가 발달하였고, 1700년대 죽은 일반 서민들에게 시판 될 정도로 널리 퍼져 보편화되었다. 궁중에서는 초조반상이라 하여 아침 수라를 10경에 드시므로 보약을 드시지 않는 날에는 유동식으로 보양이 되는 죽, 옹이, 미음 등을 이른 아침에 올렸다. 궁중에서의 죽은 아플 때 먹는 것이 아니고 초조반 또는 낮것상에 올리는 경우가 많았다.
한국의 음식에서 보편적인 식생활의 하나였던 粥이 사찰에서도 부처님 在歲時부터 먹어오던 음식의 한가지였다. 이러한 粥이 사찰음식에서 음식의 한 분류로 나뉠 만큼 중요한 부분을 차지한다. 그렇다면 사찰음식에서 食이 갖는 의미는 무엇일까?
사찰에서는 중생의 육신이나 성자의 법신을 각기 존재하는 상태로 양육하여 길이 유지해 나가는 것을 의미한다고 한다. 즉 배불리 먹기 위해서가 아닌 몸을 지탱하기 위해 먹는 것이 食이다. 이런 食에는 상식, 죽식, 병인식으로 구분이 된다. 食의 구분에 죽식이 따로 들어가 있을 만큼 죽은 사찰에서 중요한 위치에 있다. 또한 죽식은 부처님께서 제자에게 장려하셨고 다섯 가지의 이익이 몸을 이롭게 해준다고 하셨다. ‘첫째, 허기증을 제거해준다. 둘째, 목마름을 제거해준다. 셋째, 氣를 내린다. 넷째, 배꼽 아래의 냉을 제거해준다. 다섯째, 체증을 재워준다.’ 이러한 죽의 이로움은 현대사찰에서도 행하고 있다. 주식류의 밥이 74.3%로 대부분이고 죽이 제공되는 경우가 13.7%, 면 및 만두가 12.0%였다. 위의 결과를 살펴보면 밥 다음으로 죽의 빈도수가 높았고, 그래서 아침에 밥 대신 간단하게 끓여 먹을 수 있는 죽을 선호하는 사찰이 많았다. 죽에 대한 기본적인 효능이 한의학에서는 식치편에 따로 수록되어 있을 만큼 죽의 종류가 많았고, 죽의 섭취로 식재료의 효능을 높여 치료까지 할 수 있도록 죽의 레시피도 함께 수록되어 있다. 한의학에서의 죽은 의학적 치료에 비중 있게 다루었다고 보면, 사찰에서의 죽은 수행의 하나로 보고 육신의 양육과 심신의 정신까지 맑게 해주는 藥食과 禪食의 의미를 내포하고 있다. 이처럼 죽은 사찰에서도 한국 음식에서도 궁중에서도 음식의 한 종류였고, 한의학에서처럼 치료식으로도 이용되고 있었다.

목차 (Table of Contents)

• Ⅰ. 서론 ·············································································· 1
• Ⅱ. 이론적 배경 ····································································· 3
• 1. 사찰음식의 정의 ······························································· 3
• 2. 사찰음식의 특징 ······························································· 4
• 3. 사찰에서 食이란 ······························································· 7
• 1) 食의 의미 ····································································· 7
• 2) 食의 구분 ····································································· 8
• 4. 식재료에 나타난 한의학적 기능 ············································ 10
• 1) 죽의 본초학적 특성 ························································· 10
• 2) 한의학적 기능 ······························································· 10
• Ⅲ. 연구 방법 ······································································· 13
• Ⅳ. 粥의 의미 ······································································ 14
• 1. 사찰음식에서의 죽 ·························································· 14
• 1) 경전에 나타난 죽 ·························································· 14
• 2) 현대사찰에서의 죽 ························································· 15
• 2. 한의학에서의 죽 ····························································· 16
• 3. 한국 음식에서의 죽 ························································· 17
• 4. 사찰음식의 죽 종류 ························································· 17
• 1) 율장에 나온 죽의 분류 ···················································· 18
• 2) 식재료의 사기와 오미, 귀경 ··············································· 18
• 5. 지역별 사찰음식의 죽류 및 식재료 ········································ 20
• 1) 지역별 선호도가 높은 죽 ·················································· 20
• 2) 죽의 식재료 ·································································· 23
• Ⅴ. 죽의 식재료의 한방 양생적 고찰 ·········································· 25
• 1. 죽의 식재료 ··································································· 25
• 2. 식재료의 한의학적 의미 및 식품학적 의미 ··························· 26
• Ⅵ. 사찰에서의 섭취사례 및 레시피 ··········································· 31
• 1. 강원 ············································································ 31
• 2. 선방 ············································································ 33
• Ⅶ. 결론 ············································································ 36
• Ⅷ. 참고문헌 ······································································ 39
• 국문초록 ············································································ 42
• 영문초록 ············································································ 44