경봉 정석（鏡峰靖錫）의 선다（禪茶） 연구 = A Study of Seon Tea in the Thought of Gyeongbong Jeongseok

다국어 초록 (Multilingual Abstract)

Gyeongbong Jeongseok （鏡峰靖錫, 1892–1982） was one of the most representative Seon masters of modern Korean Buddhism, who lived through the turbulent periods of Japanese colonial rule, national liberation, and the Korean War. He was also a distinguished tea monk who played a leading role in establishing and disseminating Seon tea culture in everyday life. Gyeongbong is highly regarded as a modern Seon tea master who embodied the spirit of ＂Tea and Seon Are Non-dual（茶禪一如）＂ through the practice of sharing tea with people, based on the conviction that drinking tea and practicing Seon are not fundamentally different from one another in terms of spiritual cultivation and enlightenment.
Throughout his life, Gyeongbong never separated Seon practice from the work of guiding and benefiting sentient beings. While serving in various monastic positions, he emphasized the practical realization of Buddhism in daily life and regarded the illumination of human life, society, and the nation through Buddhism as an essential mission. His distinctive ＂Life-oriented Seon style（生活禪的 禪風）＂ was rooted in Mazu Daoyi（馬祖道一, 709-788）’s teaching, ＂Ordinary Mind Is the Way（平常心是道）＂, inherited through the tradition of Huineng. It was naturally formed through his embodiment of the life of a liberated practitioner who remained unobstructed under all circumstances.
Just as the tea-drinking practices of earlier Seon masters were elevated into expressions of Seon and the Way, Gyeongbong integrated tea and hwadu practice throughout his life. He guided not only eminent monks and practitioners through Seon dialogues but also ordinary people, including students and villagers, without discrimination. This active engagement in teaching and guiding others was grounded in his practice of ＂Everyday Seon（日常禪）＂. Based on the spirit of the Ordinary Mind, his understanding of ＂Tea and Seon Are of One Flavor（茶禪一味）＂ and ＂Tea and Seon Are Non-dual＂ developed into a unique tradition of Seon tea that naturally embodied Seon within the ordinary activities of daily life.
The major characteristics of Gyeongbong’s Seon tea thought may be summarized as follows. First, he inherited the spirit of ＂Tea offering（獻茶）＂ established by Jajang Yulsa and became one of the most representative modern Seon monks and tea masters who led the Seon tea culture of Tongdosa Temple. Second, according to the Taego Dharma lineage tradition, he was the eighth-generation Dharma descendant of Hwanseong Jian and inherited both the Seon lineage and the tradition of Seon tea transmitted through that lineage. Third, during the process of post-enlightenment cultivation, the influences of Jinul and Dahui Zonggao strengthened his understanding of Tea and Seon Are of One Flavor and connected it to everyday life. Fourth, his ＂Integration of Seon and doctrinal studies（禪敎兼修）＂ was established upon the ideal of the Ordinary Mind and promoted a distinctive Seon style grounded in the ordinary affairs of daily life. Fifth, his Seon tea literature expressed Seon through tea poetry and explored tea culture through the perspective of Seon.
As a Seon master who lived through the transition from the late Joseon period to modern Korea, Gyeongbong devoted his entire life to practicing Seon tea within the context of everyday activities. Inheriting the Seon tea tradition of Mazu and Zhaozhou’s famous ＂Have a Tea（喫茶去）＂, he transformed it into his own distinctive expression, ＂Bring Tea（拈茶來）＂, thereby elevating the spirit of Tea and Seon Are of One Flavor into what may be called an ＂Everyday Seon Style of Daily Life（日常茶飯事的 禪風）＂.
The enduring vitality of Korean tea culture can be understood, in part, through Gyeongbong’s Seon tea spirit, which offers modern people a path toward rediscovering their original mind. The everyday nature of Seon tea has the potential to transform contemporary consciousness and guide people toward a life of wisdom and compassion. Wisdom itself alleviates anxiety, restlessness, worry, fear, and attachment. Furthermore, Seon tea functions as a nectar-like practice that awakens one’s true nature and returns one to the state of the Ordinary Mind.
In conclusion, Gyeongbong’s Seon tea thought may be newly interpreted through the perspectives of his ＂Everyday Seon Style of Daily Life＂ and the spirit of ＂One Bowl of Pure Tea（一椀淸茶）＂ embodied in the practice of ＂Bring Tea（拈茶來）＂. It is hoped that this study will contribute to further research on Gyeongbong’s Seon tea thought and the broader culture of Seon tea in Korean Buddhism.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구 목적 1
• 2. 연구 범위와 방법 4
• 3. 선행 연구 검토 7
• Ⅱ. 선（禪）과 다문화（茶文化） 11
• 1. 중국선과 다문화 11
• 1） 당대 이전 11
• 2） 당대 13
• 3） 송대 20
• 2. 한국선과 다문화 29
• 1） 삼국시대 29
• 2） 고려시대 38
• 3） 조선시대 47
• Ⅲ. 통도사 다문화 52
• 1. 통도사 다문화 52
• 1） 통도사 금강계단 52
• 2） 통도사 다문화의 시대적 변천 61
• 3） 통도사 약수 97
• 2. 통도사 선다（禪茶）의 형성과 전개 105
• 1） 통도사 선다의 흐름 105
• 2） 통도사 다승（茶僧） 122
• Ⅳ. 경봉 정석（鏡峰靖錫）의 선다 사상 161
• 1. 생애 161
• 2. 선지식과의 법거량 166
• 1） 한암 중원（漢巖重遠） 166
• 2） 한용운（韓龍雲） 171
• 3） 향곡 혜림（香谷蕙林） 175
• 3. 선원의 안거와 선다 181
• 1） 한국 선원청규의 다사（茶事） 181
• 2） 경봉 정석과 화산 수옥의 교유 186
• 3） 경봉 정석의 해제 법어에 나타난 선다 195
• 4. 선다와 선연（禪緣）의 교유 200
• 1） 축선사환력（祝禪師還曆） 200
• 2） 인정（人情）으로의 귀일（歸一） 205
• 3） 구하 천보와의 사다（謝茶） 211
• 4） 석정 해봉과의 후학 제접 215
• 5. 다반사와 생활선의 구현 225
• 1） 염다래와 일완청다 226
• 2） 일상다반사적 선풍 230
• Ⅴ. 경봉 정석의 선다 특징과 의의 236
• 1. 자장율사의 헌다（獻茶） 정신과 일맥（一脈） 236
• 2. 환성 지안（喚醒志安） 선맥의 선다 조류（潮流） 239
• 3. 다선일미 정신의 구현 242
• 4. 평상심과 일상다반사적 선풍 245
• 5. 시선일치（詩禪一致）의 시관（詩觀） 247
• Ⅵ. 결론 251
• 참고문헌 257
• ABSTRACT 276