고려후기 백련사 출신 ‘8國師’의 활동과 특징

Abstract

The eight National preceptors (guksa) mentioned in Mandeoksaji (The Records of Mandeoksa Temple) were monks from the Baengnyeonsa Temple identified in the process of the compilation of the book. Yose, Cheonin, and Cheonchaek were honored as National preceptors after their deaths. Only Gyeongui and Jeongo were given the title during their lifetimes. Wonhwan, Yian, and Hongi were not honored as National preceptors, but Yian was one of the highest Buddhist leaders during the Goryeo period, serving the post of seokgyo-doseungtong, or seokgyo-dochongseop, and had authority equivalent to that of a Royal preceptor (wangsa) or a National preceptor. Hongi served as the head priest (juji) of a prominent Buddhist temple and laid the foundation for his activities at Myoryeonsa Temple in Gaegyeong. Although not all of the eight preceptors were officially appointed National preceptors, they took part in the succession of the Baengnyeongyeolsa (the White Lotus Association) founded by Yose. These Buddhist leaders including Cheonin, Cheonchaek, and Jeongo as well as Yose recognized Uicheon as the Korean founder of Tiantai Buddhism (Cheontae Order), to which Baengnyeonsa Temple belongs. This was under the understanding that the bohyeon-doryang rite pointed out that Uicheon’s consideration as the founder of their community was limited as he did not perform the rite. However, it is clear that they recognized Uicheon as the Korean founder of Tiantai Buddhism. Not only did Yose and Cheonin join Jinul and Hyesim for their activities at Suseonsa Temple, but Wonhwan also stayed at Wolnamsa Temple. Therefore, he had relationship with Suseonsa Temple. Cheonchaek interacted with the monks from Suseonsa Temple including Tagyeon and Han Seon-ro and Donwon, who was a disciple of Cheonyeong for a long time. Cheonchaek performed jeonghye (meditation and wisdom). Cheonin and Jeongo referred to jeonghye as a way of practicing the path of enlightenment. This shows that Baengnyeonsa Temple partly recognized and embraced Suseonsa Temple’s system for the cultivation of the Way. The cooperation between Baengnyeonsa Temple and the central political circle has been considered to have begun after the establishment of the bohyeon-doryang rite by Yose. However, the fact that Jeonghwataekju, a royal family member, became a Buddhist through Yose in the early years of the foundation of Baengnyeonsa Temple and the writings on the temple by Jo Mun-bal who had died before the establishment of the bohyeon- doryang rite suggest that the temple formed relations with the central political circle of Goryeo earlier than this. The change of the head priest from Yose to Cheonin was also determined with the consent of the political circle. Despite the establishment of Myoryeonsa Temple and the activities of monks from Jo In-gyu’s family, the bohyeon-doryang rite, which was founded by Yose, continued to be performed by them and remained a major feature of the temple. In addition to these eight National preceptors and Uiseon, the strong presence of a monk named Yongseon who gained the favor of King Chungseon so much that he freely entered the royal palace and was honored as gun (a royal title); several monks who served as the head priest of Myoryeonsa Temple; Lady Park, the wife of Choi Seo, who was given the teachings of the temple in 1318; and Yowon and Myohye who compiled and published Buddhist books including Beophwayeongheomjeon (Record of Wondrous Experiences of the Lotus Sutra Teaching) in 1377 demonstrates that Buddhist leaders from Baengnyeonsa Temple were active until the late Goryeo era.