나말려초 금석문에 나타난 불교사원과 승려의 교류와 소통 (The Interaction and Communication of Temples and Monks focused on the Epigraph on the Stone in the late Silla and the early Goryeo Periods)

서지정보

· 발행기관 : 한국중세사학회
· 수록지 정보 : 한국중세사연구 / 47호 / 153 ~ 186페이지
· 저자명 : 한준수

초록

Introduced in ancient society, Buddhism in Korea flourished throughout its history. As the country entered the era of Three Kingdoms, the Buddhist society expanded in terms of organization, function and form, as sects like Hwaeom and Beopsang emerged. But, the Goryeo Dynasty showed different aspects of society comparing with that of previous kingdoms, and this can be confirmed by policies on Buddhism by King Taejo(太祖, 877～943) and activities by high priests. It is because founders of Goreyo learned a lesson from the Silla Dynasty’s fixation on exclusive political order, called “Bone Ranking System(骨品制)” leading to its limit in political dominance and exclusivity of the non-Zen sect(敎宗) leading to its limit in ideological dominance, which resulted in the downfall of the dynasty.
As disputes over the throne among the Silla kings of the later period aggravated to weaken the central government’s control over local governments, local powers began to cut a figure along with their influence, not only military but also ideological and cultural. Thus, by birth, Zen priests at the time were fundamentally closer to provincial than the central government. That gateways of the Zen temples were open in provinces and they grew from the support by local powers was not a coincidence. Since they were intrinsically inclined to return to province, relationship with the Silla royal court was not absolute.
King Taejo settled the chaos of the late Silla Dynasty, united changes of local powers and the religious society and established a new order of dominance. His policy of unification manifested in many aspects, and his policies for Buddhism went beyond simple unification. This was confirmed by activities of the Great Buddhist Masters of “Four Fearlessness” (“four vaisaradya”)－Venerable Gyeongyu (慶猷), Hyeongmi (逈微), Yeoeom (麗嚴) and Ieom (利嚴)－who were highly revered during the time between the late Silla Dynasty and the early Goryeo Dynasty. They were monks who studied abroad and took Master Ungeo Doeung (雲居道膺) as their teacher. Together they differentiated themselves from the seven gateways of the Zen sect. That the Great Masters of Four Fearlessness took Doeung as their teacher was their choice, but their ideological position which was as high as the Great Masters of Four Fearlessness was most likely the result of Buddhist policies embedded with King Taejo’s political intention. There seemed to be a strong political intention in that other monks who were related to King Taejo, such as Gyeongbo, Geungyang, Chanyu and Haengjeok, were all followers of Master Haengsa (行思). Affiliation of monks and foundation of temples by King Taejo induced coexistence between religious sects and orders as he had a purpose to attain ideological balance. It was balanced coexistence than uniform unification.
King Taejo made efforts to stabilize local societies by making the Four Masters of Four Fearlessness station in major temples, and they played an important role by wielding absolute educative power to stabilize local societies and gather local powers. Temples they stayed were geographically convenient with transportation, thus showing the origin of the “Yeonkwon (驛院),” or transit inns of the much later Joseon Dynasty. By going beyond geographical limits, temples and monks played an important role as a window to unite local societies and took various form to influence various fields from ideology to economy to culture.

영어초록

Introduced in ancient society, Buddhism in Korea flourished throughout its history. As the country entered the era of Three Kingdoms, the Buddhist society expanded in terms of organization, function and form, as sects like Hwaeom and Beopsang emerged. But, the Goryeo Dynasty showed different aspects of society comparing with that of previous kingdoms, and this can be confirmed by policies on Buddhism by King Taejo(太祖, 877～943) and activities by high priests. It is because founders of Goreyo learned a lesson from the Silla Dynasty’s fixation on exclusive political order, called “Bone Ranking System(骨品制)” leading to its limit in political dominance and exclusivity of the non-Zen sect(敎宗) leading to its limit in ideological dominance, which resulted in the downfall of the dynasty.
As disputes over the throne among the Silla kings of the later period aggravated to weaken the central government’s control over local governments, local powers began to cut a figure along with their influence, not only military but also ideological and cultural. Thus, by birth, Zen priests at the time were fundamentally closer to provincial than the central government. That gateways of the Zen temples were open in provinces and they grew from the support by local powers was not a coincidence. Since they were intrinsically inclined to return to province, relationship with the Silla royal court was not absolute.
King Taejo settled the chaos of the late Silla Dynasty, united changes of local powers and the religious society and established a new order of dominance. His policy of unification manifested in many aspects, and his policies for Buddhism went beyond simple unification. This was confirmed by activities of the Great Buddhist Masters of “Four Fearlessness” (“four vaisaradya”)－Venerable Gyeongyu (慶猷), Hyeongmi (逈微), Yeoeom (麗嚴) and Ieom (利嚴)－who were highly revered during the time between the late Silla Dynasty and the early Goryeo Dynasty. They were monks who studied abroad and took Master Ungeo Doeung (雲居道膺) as their teacher. Together they differentiated themselves from the seven gateways of the Zen sect. That the Great Masters of Four Fearlessness took Doeung as their teacher was their choice, but their ideological position which was as high as the Great Masters of Four Fearlessness was most likely the result of Buddhist policies embedded with King Taejo’s political intention. There seemed to be a strong political intention in that other monks who were related to King Taejo, such as Gyeongbo, Geungyang, Chanyu and Haengjeok, were all followers of Master Haengsa (行思). Affiliation of monks and foundation of temples by King Taejo induced coexistence between religious sects and orders as he had a purpose to attain ideological balance. It was balanced coexistence than uniform unification.
King Taejo made efforts to stabilize local societies by making the Four Masters of Four Fearlessness station in major temples, and they played an important role by wielding absolute educative power to stabilize local societies and gather local powers. Temples they stayed were geographically convenient with transportation, thus showing the origin of the “Yeonkwon (驛院),” or transit inns of the much later Joseon Dynasty. By going beyond geographical limits, temples and monks played an important role as a window to unite local societies and took various form to influence various fields from ideology to economy to culture.

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