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| 崔瑀의 佛敎政策과 修禪社 慧諶=ChoiWoo's temple policy and SuSǒnSa Hyeshim | ||
| 作者 | 조은순 (著)=Cho, Eun-soon (au.) |
|---|---|
| 出處題名 | 보조사상=普照思想=Journal of Bojo Jinul's Thought |
| 卷期 | v.30 n.0 |
| 出版日期 | 2008 |
| 頁次 | 417 - 448 |
| 出版者 | 普照思想研究院 |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 경희대 한국사 석사졸업 |
| 關鍵詞 | 혜심=慧諶=HyeShim; 수선사=修禪社=Susǒnsa; 최우=崔瑀=ChoiWoo; 지겸=志謙=Jigyum; 승형=承逈=SungHyung; 담선법회=談禪法會=The Dam Sǒn Buddhist Mass; Sangjubo=常住寶=상주보; 간화선=看話禪=Ganwhasǒn; 창복사=Changboksa=昌福寺 |
| 摘要 | 사상사에서 새로운 사상이 수용될 수 있는 요인과 기준은 무엇일까. 麗末鮮初 사상의 변화과정에서 고려후기 사상사 특히 불교사는 그동안 사상적인 요인보다 사원의 사회경제적인 폐단과 元 불교계와의 교류에 치중하였다. 요컨대 사상과 현실의 변화과정 속에서 고려후기 불교사상을 파악하지 않았다고 할 수 있다. 이에 본 논문은 고려후기 불교사 특히 한국불교에서 절대적인 비중을 차지하는 간화선이 구체적으로 어떠한 과정을 거쳐서 정착하였고, 현실 운용과정에서 어떻게 변화하였는지를 통해 새로운 사상이 수용되고 이후 다른 사상으로 교체되어 가는 요인과 기준, 즉 사상사의 사상적인 방법론을 모색하기 위해 그 일단으로 무신집권자인 최우와 修禪社 혜심에 주목해 보았다. The Susǒnsa(修禪社) was one of local temples when HyeShim(慧諶) became the head priest of a Buddhist temple. However, at the end of Koryo, it was the most superior temple which had produced 16 great people and became the center of Buddhism in the later Koryo. What is the reason for Susǒnsa's growth? We can think that it could be the connection between HyeShim and government. Then how and why is he connected with a governor, ChoiWoo(崔瑀) Thinking of this theme is the purpose of this thesis. When Jinoul(知訥) was dead, he was just an ordinary monk without good birth and official position. But After he was dead, he received the Susǒnsa's head priest. He won the position clearing away a number of Jinoul's genius disciples. In addition, he didn't have deep relationship with Jinoul. In Koryo, the head priest was directly appointed by a government. Thus, we can imagine his political background. At the time, the governor was Choi Choong Heon(崔忠獻). At that time, ChoiChungHeon had governed the Koryeo, and supported ByunGong(弁公) and JinGong(眞公), Jinoul's disciples. Thus, the next governor, ChoiWoo, was focused. He actively intervened other appointments such as HonWon(混元)'s head priest in Susǒnsa. As we can imagine, ChoiWoo had supported him. After ChoiWoo was a governor, he aided HyeShim economically, and gave a backup for a temple policy. Why did he fully support HyeShim? At this point, we can think that it may be connected with an actual supporter for HyeShim. Before HyeShim, many of monks classified an actual supporter and King. However, he extolled the supporter and his policy in public. In addition, we guess that his GanWhaSǒn(看話禪) was also well matched with ChoiWoo in part. HyeShim made GanWhaSǒn simple. And he said that a brave man takes noble position and gets into budda's position directly if he realized something important. Such a idea affect the affirmation for new changes. However, he negatively thought of the minimization for an individual ability even though he admitted women's Buddhahood and mentioned the possiblity of a position change. Additionally, he didn't mentioned a number of people who didn't have good ability or wisdom. Instead, he drastically extolled ChoiWoo. From these data, we can guess that HyeShim's GanWhaSǒn may be focussed on a specific person and class. That was welcomed to ChoiWoo. |
| 目次 | 머리말 3
I. 慧諶의 修禪社 住持 繼承과 崔瑀 5 II. 崔瑀의 佛敎政策과 慧諶에 대한 後援 13 III. 崔瑀의 후원 이유와 慧諶의 看話禪 20 맺음말 29 |
| ISSN | 12297968 (P) |
| DOI | http://doi.org/10.22859/bojoss.2008.30..011 |
| 點閱次數 | 155 |
| 建檔日期 | 2023.02.16 |
| 更新日期 | 2023.02.16 |
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