백련결사의 화엄사상 포섭의 사상적 연원에 대한 검토 - 보현도량의 「묘법연화경요해」 수용과 사상적 배경을 중심으로 -

Abstract

This article presupposes that the Baekryeonsa Bohyeon Doryang’s acceptance of the Concise Understanding of Lotus Sutra is not only due to its political intention of establishing its relationship with the then ruler Choi Woo, but also due to the internal ideological stream of the Baekryeonsa to accept it. Based on this presupposition, this article examines the situation of the Order of Cheontaejong before Yose (1163-1245) and the issue of Yose’s lineage, examines the Baekryeonsa’s ideological intention in its acceptance of the Concise Understanding of Lotus Sutra by Jiehuan (戒環), and examines the relationship between Baekryeon Association and the Order of Cheontaejong in order to identify the Baekryeonsa’s identity. As a result of the examination in this article, the writer found that the spirit of association in the founding of Baekryeonsa by Yose with the lineage of masters and disciples according to the proper canon of the Order of Cheontaejong, following the Mountain Sect (Shan-chia-p’ai) as the norm, originated from the movement of the whole Cheontaejong families to return to their fundamentals. Uicheon, the Seungtong, or the president of the Order of Hwaeomjong, founded the Order of Cheontaejong, assigning it to the Seon (Ch’an) school, although it belonged to the Doctrinal school in Chinese Buddhism, also assigning Buddhist monks and temples from the Seon school to the Order of Cheontaejong. In this process, it can be understood that he pursued the integration of the Buddhist world with the unity between the Doctrinal school and the Seon school by establishing the Order of Hwaeomjong as the representative doctrinal school and the Order of Cheontaejong as the representative Seon school. In conclusion, Yose and Baekryeonsa’s movement to return to their fundamentals was a movement to overcome the impairment of the purity of the northern Song dynasty’s Mountain Sect ideology of the Cheontaejong, which had been caused by its forced coalition with Seon schools, including the Order of Fayan (法眼宗) in the process of Uicheon’s creating the Order of Cheontaejong. In short, Baekryeonsa’s movement was a movement to restore its purity based on the Cheontae ideology of the Northern Song dynasty’s Mountain Sect within the Cheontaejong of Goryeo dynasty. Therefore, the early figures of the Baengryeonsa Association seemed to have been negative toward the five-literary school system, while being humanly and ideologically close to the Order of Hwaeomjong. If we accept this point of view, considering the establishment of Goryeo dynasty’s Order of Cheontaejong by Uichoeon, the president of the Order of Hwaeomjong, which is to become the foundation of the Baekryeonsa Association, we might think that its ideological base for accommodating the Concise Understanding of Lotus Sutra in the Bohyeon Doryang had been prepared from the beginning. Thus, we can naturally understand that the Baekryeon Association was not negative toward embracing the Hwaeom thought or the Hwaeom faith until the end of Goryeo dynasty or the beginning of Joseon dynasty.