蓮潭 有一의 一心和會思想 硏究 = A Study on Yeondam Yuil's Thought of One Mind Reconciliation

다국어 초록 (Multilingual Abstract)

The direction of Buddhism in the Joseon era can be understood to a certain degree though Sanchong, Taego's disciple in the Goryeo era. After being appointed as the head monk of ‘Heungcheon Temple,’ the headquarter of Chogye Order, he sent a memorial to the throne. The memorial containing a plan to reform Buddhism emphasized seeking the coexistence of Zen and doctrine. In addition, it pointed out that Buddhist temples across the nation needed to follow the example of the spirit of Bojo of Songgwang Temple. This means that Bojo's Suseon Temple spirit in the mid Goryeo era deserved to be a good model for Buddhist temples nationwide in the Joseon era, and thus there were movements to make it adopted as an example that imbues monks, who tried to follow Chinese culture and thought, with subjectivity. Sanchong's memorial indicates that before the forced merger of the entire Buddhist circle, the conventional Buddhist community pointed out its problems and recommended voluntarily a way to reform it.
The number of Buddhist temples in the Joseon era was four times higher than that of temples under Chogye Order today. Besides, there were 10 times as many Buddhist minks as today. Although Buddhism was far more suppressed through the government's policy compared with the previous era, it had not completely lost its power that had been accumulated since its import and still had the potential to regain its power. Although Buddhism as a whole was somewhat corrupted and Buddhist monks were less qualified, those called Myeonganjongsa at the time made ceaseless efforts to preserve and inherit the achievement of the Buddhist community.
Buddhism in those days had three tasks. The first task was to resolve internal problems of the Buddhist circle that was merged forcedly. The second task was to improve the quality of monks, and the third was to attain the desperately needed reconciliation between Buddhism and Confucianism in order to protect the Buddhist community from the government's policy to suppress Buddhism.
The Buddhist circle in the 18th century largely tended to consistently carry out these tasks. Hwaeom Competition which emerged as a means to perform the tasks was held continuously in the 18th century. The competition which was held based on the thought of a certain sutra under the support of the entire Buddhist circle continued unprecedently for 100 years, reinforcing the solidarity of the Buddhist circle and enhancing the education of Buddhist believers. Due to Hwaeom Competition, Buddhism in the 18th century could maintain its influence under the government's policy to suppress Buddhism, acting as a motivator for the emergence of modern Buddhism. Yeondam is the man who played a leading role in Hwaeom Competition. As for appraisals of Yeondam in the Joseon era, Yeun, 11th generation inheritor of ‘Soyo,’ who wrote ｢Soyodaeseonsahangsang｣ said that Yeondam inherited Wonhyo, Uisang, Cheongryang and Gyubong, glorifying the teachings of Buddha. Indeed, not many people in Korean Buddhist circle have left as many historical books on the fourfold collection or four teachings of Kangwon and teaching materials of Hwaeom as Yeondam.
According to Yeondam's expression, Mukam's logic is that Buddha's mind and sattva's mind are all amicable but they are not identical initially, and Yeondam's logic is that Buddha's mind and sattva's mind are all amicable and they are identical originally. Yeondam's view of perspective that Buddha's mind and sattva's mind are all amicable and they are identical originally can be divided into arising of Buddhahood, interfusion and regressive mind. In ｢Songgwangsa Daehoeso｣ written in 1750, the sentence ‘As everyone has the eyes of the world, there is no sutra other than eyes' shows the perspective of arising of Buddhahood. In addition, in ｢Songgwangsa Daehoeso｣ written in 1754, the sentence ‘Vairocana Buddha is the source of all Buddhas because it fuses three origins to represent one body, and the Hwaeom sutra is the basis of all sutras because it makes all phenomena reconcile to be one mind' shows well Hwaeom view of earth based on interfusion view. One mind and reconciliation cannot be separable and are highly related like two sides of a coin.
Futhermore, Yeondam's interfusional Hwaeom view of earth manifested in Hwaeom Competition shows that he sought the life that makes a harmony and reconciliation between ideal and reality. He wrote the introduction of ｢Haejuron｣ at Hwaeom Competition in Seonam Temple and was acknowledged as masters of Hwaeom while lecturing of Sibjipum.
Moreover, as for Zen and doctrine, Yeondam defined mind to mind transmission and being grounded in the written word as Zen and 'reading and realizing sutra' as doctrine. He equalized the law-body 'Vairocana Buddha' and the phenomena of Hwaeom Sutra. In this respect, he contributed to establishing a basis for the coexistence of Zen and doctrine while devoting his life to preaching the truth of the Buddha and spreading Buddhist teachings. The fact that Yeondam spent his whole life in preaching the Buddha-truth indicates that he valued the most preaching the truth of Buddha to living people or dead people to make them realize. Such preaching of Buddha-truth is directly related to the mind. Preaching Buddha-truth aimed at achieving reconciliation that comes down to one mind.
The atmosphere of chanting sutra in Kangwon today indicates that the atmosphere arisen based on Yeondam has settled until today, This view of learning that connects 'realization' considered as the part of Zen and reading Sutra contains the perspective that 'realization can be achieved by depending on sutra.
Yeodam's thought of 'one mind reconciliation' seems to fuse the thought of uniting the three vehicles into one in 󰡔Beobhwagyeong󰡕 or the perspective that one truth is reached by making a harmony between all differences. In addition, Yeodam's thought of 'one mind reconciliation' shows oneness or totality of all things and the complete interpenetration of all phenomena in the meaning that all phenomena reached oneness by revealing the three- origin interfusion of Hwaeom. Yeodam's thought of 'one mind reconciliation' is different from that of China that saw Hwaeom in terms of discipline. Moreover, Yeodam's thought and the perspectives, 'Achieve realization by chanting sutra' or 'Achieve realization by depending on doctrine,' seem to be the typical features of Buddhism.
Yeodam's thought of 'one mind reconciliation' which played a crucial role in Hwaeom Competition contains measures that were taken to reconcile problems by accepting as a talking point one mind conventional Buddhist bodies merged forcedly sought commonly. Later Yeodam made ceaseless efforts for the improvement of monks' quality, holding Daedun Temple and Mihwang Temple Hwaeom Competition, while contributing to society. This indicates that Buddhism in the Joseon era can be perceived as not something that should be ashamed in the history of Korean Buddhism but something that has vitality the modern Buddhist circle needs to learn.
In addition, further research should be carried out consistently on Yeodam who played a crucial role in the Buddhism of the late Joseon era and practiced his thought in reality.

목차 (Table of Contents)

• Ⅰ. 緖言 = 1
• 1. 연구목적과 선행연구 = 1
• 2. 연구범위와 연구방법 = 8
• Ⅱ. 蓮潭의 生涯와 著述 = 11
• 1. 당시의 시대적 배경 = 11
• 2. 생애와 교화 = 27
• 3. 저술과 그 구성 내용 = 40
• 1) <林下錄> = 40
• 2) <遺忘記> = 42
• 3) <諸經會要>&#8228;<釋典類解> = 43
• 4) <都序科目私記>&#8228;<節要科目私記> = 45
• Ⅲ. 心性論爭과 一心思想 = 47
• 1. 蓮潭과 &#40665;菴의 心性論爭 = 47
• 1) 蓮潭 以前 華嚴家의 一心說 = 47
• 2) 心性論爭의 내용 = 55
• 2. &#40665;菴의 心性說 = 64
• 1) &#40665;菴의 著述 = 64
• 2) &#40665;菴의 心性觀 = 67
• 3. 蓮潭의 心性說 = 72
• 1) 性起的 心性 = 73
• 2) 圓融的 心性 = 89
• 3) 會歸的 心性 = 96
• Ⅳ. 禪敎兼修와 和會思想 = 106
• 1. 和會의 의미와 전개 = 106
• 1) 和會의 의미 = 107
• 2) 和會의 전개 = 112
• 2. 禪敎兼修와 三門修業 = 118
• 1) 禪敎兼修 = 119
• 2) 三門修業 = 139
• 3. &#65378;四山碑銘序&#65379;를 통해 본 和會思想 = 152
• 1) 유교와의 소통 = 153
• 2) &#65378;四山碑銘序&#65379;의 내용 = 157
• Ⅴ. 華嚴大會와 一心和會 = 163
• 1. 조선시대 華嚴大會와 淵源 = 163
• 1) 華嚴大會의 淵源 = 165
• 2) 조선시대의 華嚴大會 = 173
• 2. 華嚴大會 當機主 蓮潭 = 195
• 1) &#65378;松廣寺 影海和尙 大會&#18429;&#65379; = 196
• 2) &#65378;仙巖寺 霜月和尙 大會&#18429;&#65379; 및 &#65378;海珠錄&#65379; = 199
• 3. 기존의 華嚴 이해 및 一心和會 = 210
• 1) 기존의 華嚴 이해 = 210
• 2) 華嚴 大旨觀과 通佛敎 = 214
• 4. 一心和會 사상의 특징과 영향 = 225
• 1) 一心和會 사상의 특징 = 225
• 2) 연담 사상의 영향 = 228
• Ⅵ. 結論 = 238
• &#65517; 참고문헌 = 245
• ABSTRACT = 256