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초록· 키워드
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During the Goryeo period, every monk registered in the seunggye was, under the jeonsigwa (田柴科, Stipend Land Law), ensured of receiving at least the same amount of land in the form of byeolsa (別賜, special royal grant) as daedeok (大德), a lowest-ranked monk in the hierarchy. In addition, a monk received a salary when he was appointed to a government post. Given the fact that the guktong (國統, National Overseer) Muwae received monthly salaries, we can surmise that wangsa (王師, Royal Preceptor) and guksa (國師, National Preceptor) were also rewarded for their services. The hasanso (下山所), temples where these monks retired, also received additional land, a privilege considered to be a special economic benefit. Managed in effect by the wangsa and guksa, these hasanso became the basis of their economic power. Economic benefits were not the only privilege the wangsa and guksa enjoyed as their temple was designated as a hasanso; such designation also made it possible for them to avoid the difficulties of moving resident temples every few years as the result of evaluation of their job performance.
On top of these economic privileges, administrative bureaus called bu (府) were created for wangsa and guksa during the late Goryeo period. The social status of the National Preceptor Bou is clearly evidenced in historical records which list the titles and sub-organizations associated with the wonyungbu (圓融府). The wonyungbu can be compared with the Jebi jubu (諸妃主府), a department for the royal family, which was established only after a royal prince ascended to the throne and which was not even convened for Yuan princesses. As such, we can imagine how well the wangsa and guksa were treated during the Goryeo period. Furthermore, the wangsa and guksa were granted posthumous titles. As posthumous titles were granted only to the jaesin (high ranked officials from the Jungseo munhaseong), we can regard the political and social status of the wangsa and guksa as equal to that of the jaesin. This assertion is further supported by the fact that the Daegwango (大官誥), which was used as a certificate of appointment to the positions of seungtong (Partriarch) and daeseonsa (Great Seon Master), was only used for the appointment of jaesin and members of the royal family. Thus, seals used by the wangsa and guksa reveal that they received preferential treatment similar to what was generally reserved for the highest government officials.
The preferential manner in which the wangsa and guksa were treated can also be surmised from the privileges granted to their parents and close acquaintances. The parents of Jia, Iryeon, Hongu, Misu, and Bou were appointed to the senior third rank. Moreover, we can see that these two monks were well treated in the fact that the fathers of Jia and Bou were appointed to the position of munha sijung, a post to which even high government officials found it hard to be appointed. In addition, the close acquaintances of Jeongo, Iryeon, Hongu, Cheonheui, and Bou also received posthumous titles. However, the granting of posthumous titles was limited to the parents and close acquaintances of monks who maintained a close relationship with the king. This point is further supported by the fact that there are only five cases in which posthumous honors were conferred on the parents and close acquaintances of monks. Iryeon, Hongu, and Bou received these two privileges. In addition, considering that the honors given to his close acquaintances were cancelled and restored in accordance with changes in Bou's position, these posthumous honors can be regarded as having had their origins in the special political influence which he exercised.
On top of these economic privileges, administrative bureaus called bu (府) were created for wangsa and guksa during the late Goryeo period. The social status of the National Preceptor Bou is clearly evidenced in historical records which list the titles and sub-organizations associated with the wonyungbu (圓融府). The wonyungbu can be compared with the Jebi jubu (諸妃主府), a department for the royal family, which was established only after a royal prince ascended to the throne and which was not even convened for Yuan princesses. As such, we can imagine how well the wangsa and guksa were treated during the Goryeo period. Furthermore, the wangsa and guksa were granted posthumous titles. As posthumous titles were granted only to the jaesin (high ranked officials from the Jungseo munhaseong), we can regard the political and social status of the wangsa and guksa as equal to that of the jaesin. This assertion is further supported by the fact that the Daegwango (大官誥), which was used as a certificate of appointment to the positions of seungtong (Partriarch) and daeseonsa (Great Seon Master), was only used for the appointment of jaesin and members of the royal family. Thus, seals used by the wangsa and guksa reveal that they received preferential treatment similar to what was generally reserved for the highest government officials.
The preferential manner in which the wangsa and guksa were treated can also be surmised from the privileges granted to their parents and close acquaintances. The parents of Jia, Iryeon, Hongu, Misu, and Bou were appointed to the senior third rank. Moreover, we can see that these two monks were well treated in the fact that the fathers of Jia and Bou were appointed to the position of munha sijung, a post to which even high government officials found it hard to be appointed. In addition, the close acquaintances of Jeongo, Iryeon, Hongu, Cheonheui, and Bou also received posthumous titles. However, the granting of posthumous titles was limited to the parents and close acquaintances of monks who maintained a close relationship with the king. This point is further supported by the fact that there are only five cases in which posthumous honors were conferred on the parents and close acquaintances of monks. Iryeon, Hongu, and Bou received these two privileges. In addition, considering that the honors given to his close acquaintances were cancelled and restored in accordance with changes in Bou's position, these posthumous honors can be regarded as having had their origins in the special political influence which he exercised.
목차
Ⅰ. 머리말
Ⅱ. 土地와 俸祿 등의 지급
Ⅲ. 府의 설치 및 諡號ㆍ印章의 수여
Ⅳ. 부모의 추증
Ⅴ. 연고지의 승격
Ⅵ. 맺음말
〈Abstract〉
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