고려 후기 조선 초 화엄종계와 고승 (The Activities of High Priests in the Huayan School from the Late Goryeo Dynasty to the Early Joseon Dynasty)

서지정보

· 발행기관 : 한국불교학회
· 수록지 정보 : 한국불교학 / 77호 / 291 ~ 316페이지
· 저자명 : 황인규

초록

본고는 고려 후기 조선 초 화엄종계 및 고승들의 흐름과 그 의의를 살펴보고자 한 연구이다. 화엄종은 무신정권 초에도 무신정권의 탄압을 받았지만 일부의 화엄종은 보호를 받았다. 일부의 선각적인 화엄종은 유가종(법상종)의지리산 수정사 결사시 후원하였으며, 무신집권 초 화엄종 최초의 결사 승통寥一에 의한 반룡사 결사와, 이어 화엄률 강습 결사와 고성 수암사 결사가 전개되었다. 무신집권기에 이르러 의천 직계의 법손인 흥왕사 寥ー과 영통사 覺 訓 등에서 균여의 계통인 개태사의 守其와 天其 등으로 주도권이 바뀌었다.
원 간섭기 불교계는 백련사계 천태종과 선종계 가지산문이 주도하는 가운데 화엄종계의 개경 흥왕사와 지방 사찰도 부각되었다. 특히 원 간섭기 후반體元과 그의 문도가 해인사 일대에서 현세구원 신앙을 전개하였으며, 이러한영향을 받은 신돈과 천희 등이 부상하였다. 특히 천희는 국사로 책봉되었으며, 나옹 혜근이 주맹하였던 공부선에 증명법사로 참여하였다. 우운은 濟生君 이라는 책봉호를 받으며, 천희가 주석하였던 대구 부인사와 개경 법왕사 주지로 재임하였다. 천희의 문도인 경남은 신륵사에서 개최된 전국 불교대표 모임에 참여하였다.
조선 초에 이르러 우운의 문도 의침과 도승통 설오, 도승통 운오가 화엄종을 주도하였다. 설오는 조계종의 무학 자초와 더불어 이성계와 친밀했으며, 석왕사와 흥덕사의 주지직에 재임하였다. 의침은 도승통으로서 영통사와 법왕사에 주석하였으며, 화엄종을 대표하면서 조계종승 천봉 만우와 더불어 불교계를 대표하였다. 결국 조선 초 의침이 화엄종계의 국사와 같은 존재였다면설오는 왕사와 같은 지위에 있었던 듯하다.

영어초록

This paper examines the history of the Huayan School lineage and its high priests from the late Goryeo dynasty to the early Joseon dynasty.
During the early period of the Goryeo military regime, the Huayan school was oppressed by the ruling authorities, however a few sects of the Huayan school received protection. Some sects of the Huayan school including Sujeongsa-gyeolsa of the Yuga order (the Beopsang order) at Mt.
Jiri and Banryongsa-gyeolsa, were supported by a priest named Yoil who was from the first order of the Huayan school during the early period of Goryeo military regime. It was during this time that Hwaeomyul Gangseup-gyeolsa and Goseong Suamsa-gyeolsa were developed. The remarkable fact is that during the time of the Goryeo military regime, the leadership of the Huayan school trend was changed from Yoil at Heungwang-sa temple and Gakhun at Yeongtong-sa temple, to a direct dharma descendant of the Uicheon (1055~1101); ineage, Sugi and Cheongi at Gaetae-sa temple of the Gyunyeo (923~973). During the Yuan intervention period, the Cheontai school of the Baekryeon lineage and Gaji Mountain Seon School became prominent institutions in the Buddhist world. Heungwang-sa temple and other provincial temples of the Huayan school also received some ministration. Especially, in the late period of the Yuan intervention period, Chewon and his disciples developed the faith of saving sentient beings, which occurred around Haein-sa temple where they were leading the Huayan school. Shindon and Cheonhee were influenced by these teachings and emerged from their practice to serve in society. Cheonhee was selected to become a 316 한국불교학 77 distinguished national teacher and served as the leading dharma teacher of Gongbuseon that Seon master Naong Hyegeun emphasized for the development of the Huayan school. Uun received an appointment from the King as Jesaenggun and became the abbot of Beopwang-sa temple at Gaegyeong and Buin-sa temple in Daegu where Cheonhee resided.
Gyeongnam, a disciple of Cheonhee, participated in the general assembly that established Daejanggak of Shinreuk-sa temple in which representatives of the Buddhist world were present, and later became the abbot of Haein-sa temple followed by Chewon, Ikseung, Shinchong. Gyeongnam would work around the regions of Haein-sa temple. In the early period of the Joseon Dynasty, Uichim, a disciple of Uun, Doseungtong Seol’o and Doseungtong Un’o led the Huayan school. Especially, Uichim would become a representative of the Huayan school in the early period and also a representative of the two leading Buddhist schools, the Jogye Order and Huayan school of the Buddhist world with the priest Cheonbong Manwoo of the Jogye order.

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