高麗前期 佛敎 敎團의 전개 양상 －‘業’과 ‘宗’의 용례를 중심으로－ (The Aspect of the Development of the Buddhist Order in the Early Goryeo Dynasty －Focused on the Usage of ‘Eob’(school：業) and ‘Jong’(order：宗))

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· 저자명 : 박광연

초록

This study aims for grasping how Buddhism in the Goryeo Dynasty tried to communicate with society. It attempted to examine the characteristics and the changing face of the Buddhist orders in the early Goryeo Dynasty through utilizing lots of accumulated research outcomes regarding a particular order in a specific period and extant historical records including epigraphs. It is impossible to get the full story of the Buddhist community in the early Goryeo Dynasty only through the study of ‘eob’(school：業) and ‘jong’(order：宗). But I think this study can be one means of understanding the characteristic of the religious body. What is dealt with in this treatise can be summarized as follows.
At a certain point after the acceptance of Buddhism a group which was professionally engaged in Buddhism might have formed and it might have been controlled by the nation. It is difficult to discuss when this incidents started to happen；nevertheless, the term indicating the first emerging Buddhist order was “Hwa’eomeob”(Hwaeom school：華嚴業). This term “Hwa’eomeob” is found firstly in an epigraph in the 9th century, and it was also used intactly in the early Goryeo Dynasty. It seems that various eobs (schools) coexisted, the representative examples of which were “Hwa’eomeob”, “Yuga’eob”(Yogâcāra school：瑜伽業), “Yuleob”(Vinaya school：律業), “Bibasa’eob”(Vibhāṣā school：毗婆沙業).
We can see that eob was an official name of the Buddhist order in the early Goryeo Dynasty in that in the titles of monks’ monuments established in the early 12th century there are the expressions “Dae’yuga’eob”(Great Yogâcāra school：大瑜伽業) “Daehwa’eomeob”(Great Hwaeom school：大華嚴業) indicating which eob the monks belonged to. In 1036 (the second year of King Jeongjong) tests for receiving precepts were carried out differently according to eob; along with this, through the epigraphs in the early 11th century where an eob’s name and a temple’s name were written side by side we can see that the custom of clarifying which eob a temple belonged to was prevalent. Together with this, the consciousness of discrimination between religious bodies gradually grew in the Goryeo Buddhist community. Such change was accelerated through being interlinked with the interests of political forces and through the establishment of the Cheontae order.
In the 12th century, we can find the expressions “bonjong”(this order：本宗), “tajong”(the other orders：他宗), “iljong”(one order：一宗) and “jejong”(many orders：諸宗) in monks’ epitaphs, which shows the emphasis of distinction between one’s order and the other orders. Additionally, as a designation of a religious body not ‘eob’ but ‘jong’ started to be used. ‘Jong’ as a name of an order was firstly used in the expression “Ja’eunjong”(Ja’eun order：慈恩宗) appearing in an epitaph founded in 1117(the 12th year of King Yejong). Besides, we can find “Jogyejong”(Jogye order：曹溪宗) in the name of the monument “dansok-sa daegam guksabi”(Monument for the National Preceptor Daegam of Dansok Temple：斷俗寺大鑑國師碑) in 1172(the second year of King Myeongjong), which shows that the name ‘jong’ had been formulated. We can properly understand the usage of the name “Jogyejong” when we place it in a historical context of the revival of Seon order and a sense of rivalry between the Jogye order and the Cheontae order.
Regarding the Korean Buddhist orders (denomination), there are diverse discussions over their formative years and their characteristics. Although this treatise did not deal with that issue directly, I hope it will be a foundation for further discussions.

영어초록

This study aims for grasping how Buddhism in the Goryeo Dynasty tried to communicate with society. It attempted to examine the characteristics and the changing face of the Buddhist orders in the early Goryeo Dynasty through utilizing lots of accumulated research outcomes regarding a particular order in a specific period and extant historical records including epigraphs. It is impossible to get the full story of the Buddhist community in the early Goryeo Dynasty only through the study of ‘eob’(school：業) and ‘jong’(order：宗). But I think this study can be one means of understanding the characteristic of the religious body. What is dealt with in this treatise can be summarized as follows.
At a certain point after the acceptance of Buddhism a group which was professionally engaged in Buddhism might have formed and it might have been controlled by the nation. It is difficult to discuss when this incidents started to happen；nevertheless, the term indicating the first emerging Buddhist order was “Hwa’eomeob”(Hwaeom school：華嚴業). This term “Hwa’eomeob” is found firstly in an epigraph in the 9th century, and it was also used intactly in the early Goryeo Dynasty. It seems that various eobs (schools) coexisted, the representative examples of which were “Hwa’eomeob”, “Yuga’eob”(Yogâcāra school：瑜伽業), “Yuleob”(Vinaya school：律業), “Bibasa’eob”(Vibhāṣā school：毗婆沙業).
We can see that eob was an official name of the Buddhist order in the early Goryeo Dynasty in that in the titles of monks’ monuments established in the early 12th century there are the expressions “Dae’yuga’eob”(Great Yogâcāra school：大瑜伽業) “Daehwa’eomeob”(Great Hwaeom school：大華嚴業) indicating which eob the monks belonged to. In 1036 (the second year of King Jeongjong) tests for receiving precepts were carried out differently according to eob; along with this, through the epigraphs in the early 11th century where an eob’s name and a temple’s name were written side by side we can see that the custom of clarifying which eob a temple belonged to was prevalent. Together with this, the consciousness of discrimination between religious bodies gradually grew in the Goryeo Buddhist community. Such change was accelerated through being interlinked with the interests of political forces and through the establishment of the Cheontae order.
In the 12th century, we can find the expressions “bonjong”(this order：本宗), “tajong”(the other orders：他宗), “iljong”(one order：一宗) and “jejong”(many orders：諸宗) in monks’ epitaphs, which shows the emphasis of distinction between one’s order and the other orders. Additionally, as a designation of a religious body not ‘eob’ but ‘jong’ started to be used. ‘Jong’ as a name of an order was firstly used in the expression “Ja’eunjong”(Ja’eun order：慈恩宗) appearing in an epitaph founded in 1117(the 12th year of King Yejong). Besides, we can find “Jogyejong”(Jogye order：曹溪宗) in the name of the monument “dansok-sa daegam guksabi”(Monument for the National Preceptor Daegam of Dansok Temple：斷俗寺大鑑國師碑) in 1172(the second year of King Myeongjong), which shows that the name ‘jong’ had been formulated. We can properly understand the usage of the name “Jogyejong” when we place it in a historical context of the revival of Seon order and a sense of rivalry between the Jogye order and the Cheontae order.
Regarding the Korean Buddhist orders (denomination), there are diverse discussions over their formative years and their characteristics. Although this treatise did not deal with that issue directly, I hope it will be a foundation for further discussions.

참고자료

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