여말 三師(태고보우·나옹혜근·백운경한)의 간화선 사상과 그 성격

• 영문명: The thought and the characteristics of Ganhwa-seon(看話禪) of three Zen masters, Taego-Bowoo, Naong-Hyeageun and in the end of koryo
• 발행기관: 보조사상연구원
• 저자명: 김방룡(Kim Bangryong)
• 간행물 정보: 『보조사상』보조사상 제23집, 179~223쪽, 전체 45쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2005.02.01

영문 초록

I researched the thought and the characteristics of Ganhwa-seon(看話禪) of three Zen masters, Taego-Bowoo, Naong-Hyeageun and Baekwoon who restored -kyeonghan in the end of Koryo. Fist, the three Zen masters' thought of Ganhwa-seon had not accomplished under the influence of the thought of Sekok-Cheongkong and Pyeongsan-Cheorim in China. Having attained enlightenment, the three masters went to China obtain sanction. Their foundation of the thought was the succession of Ganhwa-seon in the late period of Koryo. The influence of the thought of Sekok and Pyeongsan was minute. Secondly, Ganhwa-seon of Koryo had been formed in the period of Bojo-Jinul and Jingak-Hyeasim. They succeeded Koryo Buddhism before them and accepted Ganhwa-seon because of the need of experience in the practice situation. In the method of practice, the system of Bojo's three gates was expressed into Ganhwa-one gate by Hyeasim. This thought came out of the spirit of independent reception and critical succession of Koryo Buddhism. Bojo was the originator of Korean Ganhwa-seon and Hyeasim, his successor, accomplished Korean Ganhwa-seon. This tendency was succeeded in Korean Ganhwa-seon. Thirdly, I thought that the reception of Mongsan's Zen in the period of Manhang was also independent and I could look into the spirit of succession of Bojo and Hyeasim. Through the reception of Manhang's Zen, Manhang established the entire system from the institution of Hwadu to sanction after enlightenment and the process of practice. So Mongsan's Zen, accepted by Manhang, had deeply effected on Ganhwa-seon of three Zen masters in the end of Koryo. Therefore it can be said that the independent trend of Korean Ganhwa-seon was complished by three Zen masters in the end of Koryo through Bojo-Jinul, Jingak-Hyeasim and Manhang. Especially the spirit of succession and the sense of independence of Naong-Hyeageun was outstanding.

목차

Ⅰ. 들어가는 말

Ⅱ. '印可'와 '법통설'의 문제

Ⅲ. 석옥 청공의 간화선 사상과 그 영향

Ⅳ. 보조 지눌과 진각 혜심의 간화선 수용과 정착

Ⅴ. 만항에 의한 몽산 선풍의 주체적 수용

Ⅵ. 여말 삼사의 간화선 사상의 성격

Ⅶ. 나가는 말

Abstract