조선 중‧후기 안동지역 사원의동향과 용수사의 운영

Abstract

The Joseon Dynasty proclaimed the policy of respect for confucianism but restraint for buddhism. King Taejong confiscated lands and slaves of buddhist temples in order to undermine the economic base of buddhism. Buddhism took the chance of revival after Japanese invasion in 1592. The performance of monk soldiers during Japanese invasion in 1592 could change the negative perspective of ruling class on buddhism. The privatization of land and development of agriculture in the late of Joseon Dynasty became economic backgrounds for reconstructing temples damaged by the war. Buddhist monks led the reconstruction of temples in the Andong area as contributing expenses after the war. Yongsusa(龍壽寺), a representative buddhist temple in Yean, was built during King Myeongjong’s reign of Goryeo. Although buddhism was faced with difficult situations in the early Joseon Dynasty, it had remained a powerful influence until the 16th century. Thus, Yongsusa had been remained through solidarity with the local gentry in Yean until the 19th century. The philosophical world of Joseon Dynasty united strongly with focusing on neo-confucianism after the 16th century. However, buddhist monks and confucian scholars interacted closely with each other because the monk school as well as confucian scholars had belonged to intellectuals until then. The monks of Yongsusa, in particular, had close relationships with Toegye school by constructing Dosan Seowon(陶山書院). Yongsusa also deserved to be preserved at the national level since it sent monk soldiers to protect a library in Taebak mountain after Japanese invasion in 1592. Therefore, Yongsusa had remained until the 19th century as producing weapons for military coup in 1728. Followers of Toegye school recognized positively Yongsusa because Lee Hyang and his scholars had used the temple as a space for academic discussion. Since Lee Saetaek firmly believed Yongsusa as an education institute for Toegye school, he wrote Yongsanji in 1744.