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Examined in this article, is the matter of how the relationship between the leadership of the King and the social influences of the Buddhist beliefs had changed in the time of social changes which continued during the ending days of the Shilla dynasty and the beginning days of the Goryeo dynasty. Also examined, is the question of how such relationship came to be established in administrative forms. The materials primarily examined here are over 30 pieces of epitaphs which were created under the official agreement established between the King and the Buddhist order.
According to the teachings of Zen Buddhism(禪宗), which was introduced to the Shilla people during the Hadae(下代) period, the disciplinants could become Buddhas themselves in real life. And some of the Zen priests such as Priest Muyeom(無染) of the Seongju San-mun Order were honored and respected as Buddha figures from fellow believers of their periods. On the other hand, the secular Kings were facing a different situation. After King Gungyae/弓裔, who tried to become a Mireuk(Maitreya) Buddha(彌勒佛) himself, suffered a terrible fate at the end of his life, none of the Kings even dared to declare oneself as the King and also the Buddha at the same time(王卽佛). Instead, the Founder King Taejo of the Goryeo dynasty volunteered to be acknowledged as the disciple of the Bosal-gyae teachings(菩薩戒弟子), and the following Kings also felt content to view themselves as King-Bodhisattva figures(王卽菩薩) at the same time.
So, the moral superiority of Buddhism compared to the moral level of the secular power, was established. And the very result of this alleged superiority, was the establishment and implementation of the Guksa(國師/National preceptor) and Wangsa(王師/Royal preceptor) system. Especially, the Wangsa system was launched for the very first time throughout the East Asian countries by King Taejo of the Goryeo dynasty.
In the meantime, most of the Buddhist orders during the ending days of the Shilla dynasty and the early days of the Goryeo dynasty were facing a social turmoil that was considerably hard to overcome on each of their own. As a result, since the ending days of the Shilla dynasty the Buddhist priests have started to forget their own principal spirit of 'leaving the secular world'. They came to consider themselves and also represent themselves as 'vassals of the King'(稱臣). And such subordination resulted in several administrative devices such as the establishment of the Seungrok-sa/僧錄司 office, Seung-jik/僧職 and Seung-gyae/僧階 titles and positions, and the Seung-gwa僧科 test.
During a period of social changes which constituted the transfer between Shilla and Goryeo dynasties, the authority of the King and the influences of the religious orders sometimes clashed with each other, but both parts often hoped for successfully achieving co-existence and harmony, instead of resorting to conflicts and confrontations. The "Hunyo Shib-jo"teachings left by King Taejo to his descendants shows us that Taejo was well aware of the fact that the interests of the King and the interests of the Buddhist orders were obviously linked with each other. The people came to consider guarding the dynasty(護 國) to be guarding the beliefs and religious teachings(護法) as well, and this realization continued throughout the Goryeo dynasty period.
According to the teachings of Zen Buddhism(禪宗), which was introduced to the Shilla people during the Hadae(下代) period, the disciplinants could become Buddhas themselves in real life. And some of the Zen priests such as Priest Muyeom(無染) of the Seongju San-mun Order were honored and respected as Buddha figures from fellow believers of their periods. On the other hand, the secular Kings were facing a different situation. After King Gungyae/弓裔, who tried to become a Mireuk(Maitreya) Buddha(彌勒佛) himself, suffered a terrible fate at the end of his life, none of the Kings even dared to declare oneself as the King and also the Buddha at the same time(王卽佛). Instead, the Founder King Taejo of the Goryeo dynasty volunteered to be acknowledged as the disciple of the Bosal-gyae teachings(菩薩戒弟子), and the following Kings also felt content to view themselves as King-Bodhisattva figures(王卽菩薩) at the same time.
So, the moral superiority of Buddhism compared to the moral level of the secular power, was established. And the very result of this alleged superiority, was the establishment and implementation of the Guksa(國師/National preceptor) and Wangsa(王師/Royal preceptor) system. Especially, the Wangsa system was launched for the very first time throughout the East Asian countries by King Taejo of the Goryeo dynasty.
In the meantime, most of the Buddhist orders during the ending days of the Shilla dynasty and the early days of the Goryeo dynasty were facing a social turmoil that was considerably hard to overcome on each of their own. As a result, since the ending days of the Shilla dynasty the Buddhist priests have started to forget their own principal spirit of 'leaving the secular world'. They came to consider themselves and also represent themselves as 'vassals of the King'(稱臣). And such subordination resulted in several administrative devices such as the establishment of the Seungrok-sa/僧錄司 office, Seung-jik/僧職 and Seung-gyae/僧階 titles and positions, and the Seung-gwa僧科 test.
During a period of social changes which constituted the transfer between Shilla and Goryeo dynasties, the authority of the King and the influences of the religious orders sometimes clashed with each other, but both parts often hoped for successfully achieving co-existence and harmony, instead of resorting to conflicts and confrontations. The "Hunyo Shib-jo"teachings left by King Taejo to his descendants shows us that Taejo was well aware of the fact that the interests of the King and the interests of the Buddhist orders were obviously linked with each other. The people came to consider guarding the dynasty(護 國) to be guarding the beliefs and religious teachings(護法) as well, and this realization continued throughout the Goryeo dynasty period.
목차
머리말
1. ‘국왕=보살’과 ‘승려=불·보살’의 관념
2. 승정제도(僧政制度)의 변화
3. 승려의 칭신(稱臣)
맺음말
Abstract
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