<論説>高麗前期における道詵への追贈について

Abstract

本稿は、王位の正統性を確認する装置として道詵を利用した高麗王朝と、国家繫栄に託けて王朝への接近を図る人々の動向を素描した。王位の正統性を政治的課題とする顕宗・粛宗・仁宗の三代に道詵への追贈が行なわれた。顕宗代には士大夫間に風水地理説への抵抗感が確認されるが、時代の経過とともにこれらへの抵抗感は薄まり、過去を利用して現在の利益を得ることを志向した。粛宗代には風水地理説は高麗人の知識人層の心を引き付けた。新羅時代に活躍した高僧への関心の高まりが道詵への王師追贈の動きを支え、高麗天台宗と道詵が密接な関係を持った。仁宗代には妙清が台頭し、西京遷都が新たな政治上の課題となる。しかし、仁宗の信頼を失った妙清は、西京を拠点として反乱を起こす。それを受け、仁宗は内外に反省の意を示した。ところが、妙清の乱により人事面での変更はあっても、道詵の風水地理説の枠組みで国家繁栄を祈るという行動規範は不変であった。

Doseon, a Seon (Zen) monk active during the last years of the Silla dynasty, was worshipped by a wide range of strata on the Korean Peninsula as the legendary founder of the feng shui geomancy. This paper focuses on the posthumous titles bestowed on Doseon during the Goryeo dynasty. During the reign of Hyeonjong, when Doseon first awarded a title, a sense of caution and resistance to the yin-yang theorizing and prophesies is confirmed among scholar-officials, sadaebu 士大夫. The reason the bestowal was made together with that to Choe Chiwon 崔致遠 was to confirm the legitimacy of the Goryeo monarchy by figures representative of Later Baekje and Silla during the Later Three Kingdoms period. As time went on, resistance to yin-yang theories, prophetic works, and the like diminished, and after the reign of Munjong 文宗, when prophetic works attributed to Doseon became widespread, the movement to relocate the capital based on them flourished. During the reign of Sukjong 粛宗, when the title of Kingʼs Preceptor 王師 was bestowed on Doseon, the capital was transferred to Namgyeong 南京, while those who forged some books of ying and yang were punished. As can be seen in the testimony of Xu Yi 徐兢, one of the Northern Song envoys who visited Goryeo in the wake of Yejongʼs 睿宗 death, feng shui geomancy held sway among Goryeo intellectuals in the early 12th century. Under such a trend of the times, Hakil 学一, a Seon monk who was recognized for his miraculous power, was recommended in the last year of Yejongʼs reign and was selected as a Kingʼs Preceptor after the accession to the throne of Injong 仁宗. Then, Hakil retired because he could not live up to the expectations of the court, and in his place Myocheong 妙清, who was thought to command great spiritual power and who championed the tradition of the Doseon, emerged. Myocheong had the full confidence of Injong, and the transfer of the capital to Seogyeong 西京 became a new political issue, rather than the transfer of the capital to Namgyeong that was carried out in the period from the reign of Munjong to that of Sukjong. Nevertheless, Myocheong ultimately lost the trust of Injong, which led Myocheong to instigate a rebellion based in Seogyeong. Injong, who had long supported Myocheong, openly expressed remorse in the wake of the Seogyeong Rebellion. After the Myocheong Rebellion, Injong ceased royal processions to Seogyeong and instead went to Janwongjeong 長源亭. Janwongjeong was a detached palace built in the reign of Munjong to extend the activity of the nation based on the geomantic theories of Doseon. Although there were personnel changes due to the Myocheong Rebellion, the code of conduct of praying for national prosperity within the framework of the feng shui geomancy of Doseon did not change.