西山休靜의 禪淨觀 硏究 = Study of SeosanHyuchong's SeonChong(meditation and pure land) view

다국어 초록 (Multilingual Abstract)

There's a saying that 'religion represents a poem reflecting the times'. This statement reflects the fact that all religions hold a very close relationship with one another whether in terms of the era or region. At the same time, it is a clear example of the fact that religion immerses with the era or region and the result is the birth of a culture in accordance with that time period and region. Therefore religion, in all eras and societies, plays the role of bringing harmonization within an organic system and becomes the principal axis for the spiritual world of men. In terms of the history of Buddhism, it first originated in India where it was then brought to China. Buddhism was introduced into the Three Kingdoms Period of Korea through China, and continued to develop on through the Koryo and Choson dynasties. In this process, Buddhism created a culture in accordance with the region and time period. There are also many individuals in the history of Buddhism, who helped Buddhism shine and who contributed to the creative process. Among these many fine individuals, there was Nagarjuna and Vasabandhu in India, and there were many virtuous and noble Buddhist masters in China as well. In terms of Korean Buddhist history, in mid-Choson dynasty, when Buddhism was being suppressed, there was one Korean master who went to great lengths to re-establish the true identity of Korean Buddhism and his name was SeosanGreatPriest-Ch'onghoHyuchong(西山大師 淸虛休靜).
As one can see, "Hyuchong" was an outstanding figure in the history of Korean Buddhism and managed to remain a shining light in the dark times of Korean Buddhism during its oppression in Choson Dynasty. During these hard times where Buddhism was oppressed and Confucianism revered, he devoted 80 years of his life to save the country and the great Dharma. As a human being, however, Hyuchong lost his parents when he was young, and was exposed to the miseries of war and calamity and he therefore came to deeply realize the impermanence of life. As a revivor of. the Seon and Kyo(doctrinal) Buddhist orders, he not only helped future generations with his work Seonkakwikam(『禪家龜鑑』) but also tried to harmonize the three religions of Taoism, Confucianism and Buddhism through his work Samkakwikam(『三家龜鑑』). This is also a reflection of what he tried to accomplish within the Buddhist order - his work Seonkyosok (『禪敎釋』, commentary of Seon and Kyo) tried to harmonize the practises of Seon(meditation) and kyo(doctrine) as a means to attain enlightenment. Furthermore, while he harmonized the practises of meditation and sutra-reciting, at the same time he established the Sammun suhak(三門修學).
To be more exact, from his own spiritual practise during the time of the oppression of Buddhism, in terms of theory, he developed the term Wonton mun(Avatam.saka doctrine), and in terms of actual practise, he developed the terms Kanhwakyongchulmun(meditation with Topic of concentration) and Yumbulchongt'omun(practise of Pure-Land). Further, all of Hyuchong's form of practises had their basis in the attainment of enlightenment and he defined Seon and Kyo as "Seon is the Buddha's mind, Kyo is the Buddha's words." From a state of non-words to attaining a state of non-words is Seon, and from a state of words to attaining a state of non-words is Kyo. With this as his basis, his views were that Seon was first and foremost, followed by doctrinal study and that one could reach a deeper state thru Seon more than one could with Kyo. To emphasize the importance of enlightenment, he placed a central role on meditation and direct practise. This however, became the subject of much debate between the Seon and Kyo sects. Hence Hyuchong wrote the "Seonkyosok" in order to fulfill his purpose in correctly explaining both Seon and Kyo. In this way, Hyuchong gave a clear interpretation of Seon and Kyo, and in receiving both Imchae Seon and the present existing form of Seon in Korea at the time, he developed a form of practise called "Sammun suhak(三門修學)," which influenced many future generations and has been passed down to this day.
If we summarize the purpose and motive of Hyuchong's Meditation and Pure Land viewpoint, first, the traditional practice of Seon in India is not an independent one, but a natural harmonization through the means of entering Samadhi in the process of the development of doctrine. Second, in terms of the changes that occurred in the system of Chinese Buddhist practice, it came into being as one of the means in the formation process of Patriarchal Seon. Also, the influence of the double practice of Meditation and Pure Land could not be ignored by both the Patriarchal Seon tradition and the practice of Song · Myung dynasty. Third, as Buddhism was received by the Three Kingdoms(Shilla · Kokuryo · Paekche), although it was not established as a legitimate sect, it took in the simultaneous practice of Meditation and Pure Land, which was originally the predominant faith within Buddhism due to the strong permeating nature of Pure Land faith and which was passed down by the likes of Chinul(知訥) · Yose(了世) · Bou(普愚) · Kihwa(己和) after mid-Koryo dynasty. Fourth, during the Choson dynasty, although all schools were regulated into either the Seon(Meditation) or Kyo(Doctrinal) sects by political power, Hyuchong was influenced by BuyongYongkwan, who was the Dharma Teacher of Hyuchong and NaamBou, who in turn devoted himself in restoring Buddhism. Fifth, in trying to stop the dispute between Seon and Kyo, his efforts were directed toward an open religion where the practices of Meditation and Pure Land were harmonized. Lastly, regardless of the fact that there were different means applied according to the level of mind of the different practitioners, Hyuchong's motive lay in leading practitioners with a high level of mind to an even higher direction. Furthermore, people demanded a religion seeking refuge in "outside powers" in order to conquer the limitations which were engendered by human limitation and the state of affairs of the time period. Through these inclinations, in order to conquer the limitations of the Seon tradition and for its harmonization with the Doctrinal schools, Hyuchong instigated an overhaul in terms of the methods of practice and systematical guidance. If we are to say that the end purpose of practice is enlightenment, Hyuchong's motive was to pave a road for a method of practice and systematical guidance in line with Mahayana Buddhism, a method for breaking away from limited means and hence one for all living things.
In this way, it can be said that the seeds of Buddhism were first sowed in India, and its fruits were realized in China where it underwent a transformation to suit the Chinese culture. So we can say that Korean Buddhism received the "fruits" of Chinese Buddhism. In other words, although Buddhism originated in India, a new and unique form of Buddhism was born known as Chinese Buddhism. During mid-Koryo, a form of practise unique to Korean Buddhism was developed by Bojo Chinul. During mid-Choson, ChonghoHyuchong introduced a correct method of harmonizing Seon and Kyo, advocated "Sakyoibseon(abandon doctrinal studies and enter Seon)", and also harmonized a way of integrating the three practises of Taoism, Confucianism and Buddhism. He had finally developed his view on Seon and Kyo which was open to all people and strove to come back to the roots of Buddhism. It was possible for Hyuchong to develop his views on Seon and Kyo due to his inner spiritual practice, and it is my opinion, his systematic views on Seon and Kyo helped him in spreading the teachings and his own practise. Furthermore, they also helped him to achieve a harmonization between the different religions that existed in his time. I am certain that Hyuchong's philosophy will play a vital role in helping others achieve the ultimate goal of Buddh ist practitioners-enlightenment, and the Seon culture's contribution to the 21st century, which will be the era of the global village and culture. I am also certain that it will also help fix a basic human disease of loss of self-reliance and in this age of individualism, Pure Land practise will help humans recover their true social nature and hence live in peace with others.

목차 (Table of Contents)

• 目次 = ⅰ
• Ⅰ. 序論 = 1
• 1. 問題 提起와 目的 = 1
• 2. 硏究 方法과 範圍 = 3
• Ⅱ. 休靜의 行蹟과 著書 = 6
• 1. 休靜의 行蹟 = 6
• 2. 休靜의 位置 = 9
• 3. 休靜의 著書 = 14
• Ⅲ. 禪淨觀의 形成과 展開 = 34
• 1. 禪淨觀成立의 根據 = 34
• 2. 中國 禪僧의 禪淨觀 = 46
• 3. 高麗 禪僧의 禪淨觀 = 52
• 4. 朝鮮前期 禪僧의 禪淨觀 = 55
• Ⅳ. 休靜의 禪淨觀 形成 背景 = 58
• 1. 時代的 背景 = 58
• 2. 敎團的 背景 = 60
• 3. 修行家風의 背景 = 62
• Ⅴ. 休靜의 禪淨觀 = 65
• 1. 休靜의 禪敎觀 = 65
• 1) 禪敎의 定義 = 68
• 2) 休靜의 禪敎兼修觀 = 76
• 2. 休靜의 淨土觀 = 93
• 3. 休靜의 禪淨觀 = 102
• 1) 禪淨關係 = 102
• 2) 禪淨一致觀 = 108
• Ⅵ. 休靜의 禪淨觀이 미친 영향 = 114
• 1. 休靜의 門下 = 114
• 2. 禪淨繼承의 意義 = 116
• 3. 불교의 修行方法의 方向 = 124
• Ⅶ. 結論 = 131
• 參考文獻 = 134
• ABSTRACT = 139