조선 초 道流僧의 역할과 그 사상사적 의미

Abstract

In this paper, I looked at one aspect of the consilience of Taoism and Buddhism in the healing culture of the Goryeo Dynasty by clarifying the categories of Doryu-seung(道流僧) that appeared in historical materials in the early Joseon Dynasty and examining their origins. Doryu-seung is a word that combines Doryu(道流), which means a Taoist, and Seung, a Buddhist monk. It was an expression that refers to a Buddhist monk who uses a Taoist method. They were mainly mobilized for royal therapy work. The representative Taoist method used by Doryu-seung is Dungap(遁甲, dun jia), which was used to move patients to the beneficial location for healing or hiding patients from diseases. Dungap is a technique based on the five elements of yin(陰) and yang(陽), and during the Joseon Dynasty, it was understood as a technique in the realm of Taoism. For this reason, monks who use Dungap were referred to as Doryu-seung. Doryu-seung shows similarities in activities and roles with a Chongji-jong(摠持宗) monk of Milwon(密員). The origin of Doryu-seung in the early Joseon Dynasty was found in the Jugeum(呪禁, zhou jin) culture of Goryeo and the activities of Chongji-jong, which continued until the early Joseon Dynasty. The monks of the Chongji-jong carried out treatment activities for the public with Jugeum, daily exorcism and Dungap, and I think this is why they used to be called as Doryu-seung. Meanwhile, Doryu-seung was also understood to be the same category as Maeng-seung(盲僧, blind monk) or the blind fortune teller. I think there is some confusion. Maeng-seung combined Taoist and Buddhist rituals since the Goryeo Dynasty, and blind fortune tellers who was called a “Seonsa(禪師)” in the Joseon Dynasty read both Taoist and Buddhist scriptures. It seems to have been misunderstood Doryu-seung as Maeng-seung or the blind fortune teller because of the combination of Taoism and Buddhism.