고려 중기 居士佛敎와 禪宗의 부흥 연구

Abstract

During the mid-Goryeo period, social confusion increased as dominant aristocrats in collusion with the kingship gained control over the Goryeo society on the whole. The dominant aristocracy, which became mature over the period of King Hyeonjong's and King Munjong's reign, gradually began to show its inherent contradiction during the period of King Yejong's and King Injong's reign. This destroyed the social system formed at the beginning of the Goryeo dynasty, which signaled a change in the overall society. This change of the social system led to the change of ideological system beyond merely political transformation. As the contradictions of the Goryeo society deepened, some aristocrats began and tended to criticize and reflect on the aristocracy they enjoyed and the systemic contradictions. In other words, a new trend of thought of Householder Buddhism emerged. Householder Buddhism was not an orthodox denomination such as the doctrinal school or the Zen school, but it had characteristics that were not found in the traditional Buddhist system. The main figures of Householder Buddhism included some of the dominant aristocrats, who deeply indulged in Buddhism. They were Confucian scholars and Buddhists at the same time, who stayed home, rather than having left home. They maintained close relations with not only many Buddhists but also Taoist forces that were active at that time. This made Householder Buddhism assume a secluded and self-reflective aspect. Householder Buddhism also emphasized the importance of Zen meditation and Zen practice, which suggests that it was close to the Zen school. Householder Buddhism was popular among dominant aristocrats at that time. There was a growing interest in the Zen school, which was weakened by the power of the doctrinal school. There was also a trend of Zen practice popular among dominant aristocrats, although it was limited. The trend of Zen practice has a historical significance in that it was the foundation upon which the Zen school in linewith Suseonsa (or an innovative Buddhist association) could emerge after the establishment of a military regime. As the dominant aristocracy fell and a military regime appeared, Buddhism was reorganized accordingly. As the doctrinal school had a privilege, in collusion with the royal family and the aristocracy, there was a need for the Zen school, instead of the doctrinal school in Gaegyeong that was connected with the dominant aristocracy, in order to stabilize the military regime. Eventually, the doctrinal school, which started to weaken during the military regime period, was decisively hit during the period of Choi Chung-heon's rule and excluded from political circles. While prevailing over the doctrinal school, the Zen school began to strengthen its force through bond with Choi clan's regime. Thereafter, the military regime's support for the Zen school led to the activities of Buddhist associations represented by Suseonsa of Jinul and Baengnyeonsa of Yosei. Established by Jinul, Suseonsa started to gain the status as Temple Gate in terms of an outward form, which led to the establishment of Jogye Order. Jogye Order existed before as a sect of the Zen school, rather than being established by Jinul. As it was connected with some aristocrats, who led Householder Buddhism, in the process of keeping its slender existence, it could be revived during the military regime period. Unlike the doctrinal school, which was secularized through collusion with the royal family and dominant aristocrats, it tended to pioneer a unique world of mountain or local Buddhism. This was an important factor that helped Jogye Order connect to the military regime. In short, it can be seen that the establishment of Jogye Order was continuously affected by the leading figures of Householder Buddhism interacting with Sagul Temple Gate monks, and Dharma lineage and ideas of the Zen school related to Suseonsa.