고려 중기 법상종(法相宗)[자은종(慈恩宗)]과 해린(海麟) = Goryeo Beopsang(Jaeun) Buddhism and National Preceptor Haerin

다국어 초록 (Multilingual Abstract)

This paper examines the significance of the revival of the Beopsang School of Buddhism(法相宗 or Jaeun-jong, 慈恩宗, Ch. Faxiang-zong), centered around National Preceptor Jigwang Haerin(智光國師 海麟, 984-1070).
First it looks at the precepts of mid-Goryeo Beopsang and examines how its emphasis shifted from the Yugasajiron(瑜伽師地論, Discourse on the Stages of Concentration Practice) to the Seongyusikron(成唯識論, Discourse on the Theory of Consciousness Only).
The special feature of Beopsang-jong in the Goryeo can be found in the importance it accorded the Geumgwangmyeong-gyeong(金光明經, Sutra of Golden Light), which stressed the idealistic relationship between the Buddhist clergy and secular society. The Beopsang-jong clergy of Goryeo greatly sympathized with the hoguk(護國, saving the nation) and hose(護 世, saving the world) thought of this religious text.
However, prior scholarly understandings of hoguk have largely emphasized the perspective of the national monarch, but this paper stresses as well the importance of hose. The range of activities of Beopsang-jong monks in the mid-Goryeo period such as pangsaeng(放生, release of living creatures), jaseon(慈善, benevolent goodness), guje(救濟, relief of suffering) had a textual basis in the Geumgwangmyeong-gyeong.
It is difficult interpret the importance accorded the Geumgwangmyeong-gyeong as a response to the rise of Seon(禪宗) Buddhism in the late Silla and early Goryeo period. This is in comparison to the case of Uicheon (義天, 1055-1101) of the Hwaeom School(華嚴宗) who when studying in Song China had a bout of fierce conflict with Chan(禪宗) Buddhism, an experience that after returning to Goryeo strengthened his practice of his earlier Hwaeom study, and to go further led to his founding of the Cheontae(天台宗, Ch. Tiantai) school, which among the various Buddhist groups was the most devoted to Buddhist practice.
Down to the present, among the main members of the Beopsang clergy, there no contemporary instance known of someone who personally had such a fierce encounter with the Seon school. The Buddhism of Liao, with which at the time Goryeo had an active exchange, was led by the Gyo School(敎宗) and the Esoteric Buddhism(密敎). Among these, the Emperor Daozong(道宗), who had a deep attainment in Huayan(華嚴宗) study, was highly critical of Chan(禪宗). In the end, during the mid-Goryeo period the importance placed by the Beopsang-jong on reality hints strongly hints that it had found for itself a place within Goryeo society.