우담홍기의 『선문증정록』에 보이는 선리비판 고찰 = A Study on the zen-doctrine polemic in the Seonmunjeungjeongrok of Udam - Hongki

다국어 초록 (Multilingual Abstract)

The origin of zen - doctrine polimic of Korea is closely related to the interpretation of the three phrases of Linjie(臨濟三句). Chunchack(天頙) of the Goryeo Dynasty were explained in detail about the meaning of the three phrases of Linjie in the book of Seonmungangjip (禪門綱要集), and the relationship between three phrases of Linjie.
Later, the three phases of Linjie also mentioned in Seonmunyoumsong(禪門拈頌) and Youmsongseolhwa(拈頌說話).
However, the full-scale zen - doctrine polimic began in the late Joseon period when Choui - Uisun(草衣意恂) criticized the Seonmunsabyunmanoe(禪門四辨漫語) Backpa - Geunsun's Seonmunsoogyung(禪文手鏡).
Udam-Hongki(優曇洪基) generally criticizes four things about Backpa-Geunsun (白坡亙璇)'s views in the Seonmunjeungjeongrok(禪門證正錄).
The first is a criticism of the distinction of convey one's mind in three places.
Second, it is a criticism of the distribution of Tathagata-zen and patriarch- zen, theory - zen and extraordinary - zen. The third is to lead a Zen trainee with perfect freedom, I.e. a sword that kills people and a sword to save people. Fourth is the criticism of the relationship of three kinds of teachings and single teaching.
Udam - Hongki's criticism of Backpa - Geunsun's views is not an advocacy for what Choui - Uisun criticized. Udam - Hongki criticized Backpa - Geunsun's view from an independent point of view. Udam - Hongki did not just criticize Backpa - Geunsun's theory, but presented the basis through the existing pre-written literature.
Udam - Hongki's criticism has since set an example for Sunni's argument. For example, Seonwonsoryu (禪源遡流) of Suldu - Yuhyung(雪竇有炯) and Seonmunjaejungrok (禪文再正錄) of Chuk-Jinha(竺源震河).