청한 설잠(雪岑)의 『연경별찬』에 수록된 「법화수품찬」 연구 ― 이전 「법화수품찬」들과 비교를 중심으로 ―|RISS 상세보기

다국어 초록 (Multilingual Abstract)

The 『Lotus Sutra』, which reveals the truth of One Buddha Buddhism, is a representative Mahayana sutra. In the case of Korea, it was introduced and popular as early as the Three Kingdoms period, and was copied and published the most during the Goryeo and Joseon dynasties.
Commemorating each of the 28 pieces of the Lotus Sutra by adding praise or odes to them is called the 「beobhwasupumchan」. It was written intensively in the late Goryeo Dynasty and early Joseon.
In the late Goryeo Dynasty, State Preceptor Jeongmyeong(精明國師) Cheon-in(天因)’s 「Myobeop-yeonhwagyeongsupumbyeolchan(妙法蓮華經隨品別讚)」 and state preceptor jinjeong-gugsa(眞靜國師) Cheonchaek’s(天頙) 「Beophwasupumchan (法花隨品讚)」 and 「Ganghwabeophwasupumchan(更和法花隨品讚)」. Also, there are 「Beophwagyeongsong(法華經頌)」 by Hamheo Deuktong(涵虛得通) Gihwa(己和) and 『Yeongyeongbyeolchan(蓮經別讚)』 by Cheonghan Seoljam(淸寒雪岑) Kim Si-seup(金時習) in the early Joseon Dynasty.
As a result of comparing these 「Beophwasupumchan(法花隨品讚)」 in terms of form and content, the following characteristics were found.
Cheonin(天因) mainly focused on summarizing the content for the purpose of informing and reciting the core of the 『Lotus Sutra』. Cheonchaek(天頙) summarized each part of the 『Lotus Sutra』 for the purpose of revealing the essence of Lotus Thought, while also expressing personal thoughts and emotions. Gihwa(己和) expressed personal inspiration in the shortest form. Seoljam(雪岑) accepted all of these to a certain extent and wrote 「Beophwasupumchan(法花隨品讚)」 in which the preoccupation was strengthened. In this way, the purpose of 「Beophwasupumchan(法花隨品讚)」 shifted from public use to personal use, and the tendency toward shipping became stronger.
「Beophwasupumchan(法花隨品讚)」 in 『Yeongyeongbyeolchan(蓮經別讚)』 not only cites many Zen poems in its content, but also uses Zen poems structurally to strengthen the overall sense of Zen poetry. Each piece has a three-stage structure, and in the second stage, a number of Zen poems are used regularly to resolve doubts or questions raised about each piece of the 『Lotus Sutra』. Through this, the end of the 『Lotus Sutra』 is once again confirmed and emphasized. In addition, he begins and ends the 「Beophwasupumchan」 by quoting a Zen poem, revealing his realization and belief in the true nature of the law and the enlightenment of enlightenment.

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