우담홍기(優曇洪基) 『선문증정록』의 삼종선 비판 = On the Criticism of Samjong Sŏn in Udam Honggi's Sŏnmun Jeungjeongrok

다국어 초록 (Multilingual Abstract)

Udam Honggi(1822-1881) re-confirmed the traditional interpretation of Patriarch-Sŏn=Beyond-the-norm-Sŏn, Tatagatha- Sŏn=Logic-Sŏn through the Sŏnmun Jeungjeongrok(禪門證正錄, Records of True Enlightenment of Sŏn) based on the Sŏnmunkangyochip(禪門綱要集, Collection of Essentials of the Sŏn) and the Sŏnmunyŏmsongsŏrhwa(禪門拈頌說話, Prose and Verse Comments on the Sŏn School) in order to criticize the Three Kind of Sŏn Thought. While Baekpa divided the first phrase into Patriarch-Sŏn, the second phrase into Tathagatha-Sŏn, and the third phrase into Logic-Sŏn and assigned canonical understanding to the third phrase, Udam understood the second phrase's Tathagatha-Sŏn as a self-achieving Sŏn, which means One Vehicle Teaching such as <Avatamsaka Sutra>, <Lotus Sutra>, and <Awakening of Faith>. It is also characteristic that Udam proved Patriarch-Sŏn's superiority by citing the story of Patriarch Jingwi published in Sŏnmunpojangnok(Record of the Treasure Store of the Sŏn School). Both metaphor of Killing and Healing were Patriarch-Sŏn, which had no superiority and inferiority, and Qingyuan-line and Nanyue-line passed on killing and healing, respectively, after the sixth patriarch, and four houses of Linji, Yunmen, Guiyang, and Fayan were assigned to the Nanyue-line. This is the view that inherited Sŏn'ga kugam(禪家龜鑑, Mirror of the Sŏn School) in relation to the succession of the five house of Sŏn. The Huaŏmilsŭngkyo(華嚴一乘敎, One Vehicle Teaching of Huayan) is reaffirmed as Tathagatha-Sŏn, which historical Buddha realized himself, and the relationship between Patriarch-Sŏn and Tathagatha-Sŏn is understood as Sŏn and the doctrine which means ‘Simultaneous cultivation of Sŏn and Doctrinal studies’. This idea can be understood as the result of the revelation of the succession of Master Bojo and identity of Linji lineage, which are considered to be the characteristics of Buhyu-lineage centered on Songgwangsa Temple in the late Joseon Buddhist Society.

참고문헌 (Reference)

1 高橋亨, "李朝佛敎" 寶文館 1929

2 한기두, "한국선사상연구" 일지사 1991

3 "한국불교전서"

4 김용태, "조선후기 불교사 연구 – 임제법통과 교학전통" 신구문화사 2010

5 김호귀, "우담홍기의 「선문증정록」에 보이는 선리 비판 고찰" 선문화연구소 29 : 2020

6 마해륜, "오가종파(五家宗派) 문제에서 본 운문종 법맥 논란" 한국선학회 57 : 2020

7 백파긍선, "선문수경" 동국대학교출판부 2012

8 초의의순, "선문사변만어" 동국대학교출판부 2012

9 김방룡, "백파의 삼종선 사상 및 조선후기 불교계에 끼친 영향" 한국동양철학회 24 : 2005

10 이병욱, "백파와 초의의 선사상 논쟁 재검토 – 삼종선과 이종선을 중심으로" 보조사상연구원 65 : 2023

11 "대정신수대장경"

12 "대일본속장경"

13 "고려대장경"

14 洪基, "禪門證正錄"

15 天頙, "禪門綱要集"

16 覺雲, "禪門拈頌說話"

17 天頙, "禪門寶藏錄"

18 意恂, "禪門四辯漫語"

19 志安, "禪門五宗綱要"

20 惠洪, "禪林僧寶傳"

21 亘璇, "禪文手鏡"

22 休靜, "禪家龜鑑"

23 靜·筠, "祖堂集"

24 김호귀, "淸虛休靜의 五家法脈 인식의 배경에 대한 고찰" 한국선학회 22 : 2009

25 覺岸, "東師列傳"

26 忽滑谷快天, "朝鮮禪敎史" 名著刊行會 1969

27 이능화, "朝鮮佛敎通史" 1918

28 智昭, "人天眼目"

29 通容, "五燈嚴統"

30 하미경, "「선문강요집」에 나타난 임제삼구 고찰" 보조사상연구원 30 : 2008

31 김용태, "‘浮休係’ 계파 인식과 普照遺風" 보조사상연구원 25 : 2006