선조 39년 수륙대회의내용과 의미

Abstract

In the 39th year of King Seonjo’s reign(1606), Suryukdaehwae took place near Tangchundae outside Changchangmun Gate. Here, women and merchants from the Yangban family stopped their livelihood and participated in Suryukdaehwae or watched it, and the crowd was large enough to fill the large road in front of Gyeongbokgung. Seonjo was greatly surprised and very angry at the conduct of this Suryukdaehwae. In Addition, the officials of Samsa(三司) asked each other for misogyny in the sense of taking responsibility at the same time. This means that the impact of this Suryukdaehwae was very great. In this paper, I paid attention to the spatial meaning of the place that was outside the Changinmun. Changinmun and Tangchundae were meaningful spaces for the ruling class. Tangchundae was also planned based on a space view based on the five elements of yin and yang(陰陽五行), and Changinmun was also one of the four sub-gates, and a place where the ruling class enjoyed the outstanding scenery of the place while also functioning as a stage for shooting arrow(사대, 射臺). However, this place was a place where temples were maintained and renovated continuously from the Three Kingdoms period. This means that Tangchundae outside Changinmun was a space that had its own meaning for Buddhism of the time, as well. The people who led the ritual ceremony were the Geosa(거사, 居士) group among the monks, who were relatively low-class monks who participated in rituals. These were also apprentice monks that performed ritual ceremonies, especially funerals, rituals, and some were in charge of a certain part of Buddhist rituals, and some were groups that crossed between Buddhism and the secular world. The Suryukdaehwae, which took place in the 39th year of King Seonjo’s reign, may have been the original event of the Suryukdaehwae in that it was held immediately after the forced labor, which was the construction of the road in Sahyeon, and at most after the Imjin War. However, it was a dangerous event for the ruling class, who basically thought people gathered negatively and took Neo-Confucianism as an ideological background, to have an not authorized Suryukdaehwae on a large scale. As a result, King Seonjo and the ruling class responded strongly to this incident, contrary to the position that heresy would naturally decline if Neo-Confucianism was properly maintained. The Suryukdaehwae, which was held in the 39th year of King Seonjo’s reign, can be evaluated as an event that suppressed Buddhist rituals by focusing on view of the ruling class. However, it can be evaluated that the large-scale ritual that the ruling class felt threatened enough to define it as a rebellion proves the influence of Buddhism of the time. If we expand the perspective of Joseon Dynasty Buddhist research from the ruling class and famous monks to the ruling class and unknown monks, and if we reconsider previously neglected events, we will be able to reveal various aspects of Joseon Dynasty Buddhism.