조선말기 선리논쟁 연구 : 백파와 초의의 논쟁을 중심으로 = A Study on the Seon dispute of the late Joseon dynasty; centering around the dispute between Baekpa and Choeui

다국어 초록 (Multilingual Abstract)

Baekpa keung-sun(白坡亘璇) who lived in Honam province of the 18th century of Korea(Joseon dynasty) was the greatest Buddhist Seon phiolsopher of his age. 󰡔The Handmirror of Seon Study󰡕, written in the later part of his life, casted the big problem in the field of seon philosophy of those days.
Master Baekpa's viewpoint was supported by Seoldoo(雪竇) and Darlyoon(茶輪). But it was opposed by Choeui(草衣), Woodam(優曇), Chookwon(竺源) and Choosa(秋史). Choosa, as a confucianist, was especially critical. He liked the Buddhist thought of Choeui but rejected Baekpa's thought. Most young Buddhist also opposed to Baekpa's thought. However Korean Orthodox Buddhist Seon Philosophy was derived from Baekpa's thought, not from the thought of Choeui. Baekpa had classified three kinds of Seon from the whole field of Buddhist thought; Patriarch Seon(祖師禪), Tathāgata Seon(如來禪) and Logical Seon(義理禪).
In the master Linzai(臨濟) school, these had been termed the first, second and third phrases, respectively. The first Phrase, Patriach Seon, represents Absolute Sunyata and supernatural Existence(眞空妙有); encompasses both reality and the ideal.
The second phrase, Tathāgata Seon, is the way of Absolute Sunyata(眞空) alone; contemplation of the void.
The third phrase, Logical Seon, is the way of pure logic; it excludes intuition and other non-rational processes, pure concept of existence(有), emptiness(無) and middle(中). According to Baekpa, if we follow the way of the first phrase, our body and mind will become one with Buddha.(佛祖爲師)
If we follow the way of the second phrase, we will become master over human minds.(人天爲師) If we follow the third phrase, obeying the dictates of our logical mind alone and we shall never achieves salvation.(自救不了) After he had described three kinds of Seon, he classified all existing Seon schools according to these criteria.
Among them he thought that the Linzai school alone followed the first phrase. He felt that the Linzai school was the leading Buddhist Seon school. Baekpa's criteria was rather exclusive and eventually led to the rejection of his whole philosophy by Choeui and other young reformers. Master Choeui who lived in Daeheungsa temple was the greatest realist and the head of Seon Buddhist reformist group against master Baekpa. Choeui opposed Baekpa's thought that had classified three kind of Seon ; Patriach Seon, Tathāgata Seon and Logical Seon. Instead of it, they insisted two kind of Seon as personal name; Patriarch Seon and Tathāgata Seon; as Buddhist name; No form Seon(格外禪) and Logical Seon(義理禪). These were important problems of Korean Buddhist Seon doctrine.
This dispute of three kinds of Seon which started from Baekpa between the lineage of Seonunsa temple and Daeheungsa temple was the great wave of the late Joseon Buddhism. This Seon dispute lasted half and a century of late Joseon period, from 1790 to 1926, with the wind of change.
Yet despite of the other young reformers' opposition, the Buddhist reformation still evolved from Baekpa school ; Park han-young(朴漢永)and Han yong-woon(韓龍雲). In this paper I introduced the content of three kinds of Seon dispute between Baekpa and Choeui, the basic of Korean Seon philosophy. It was the dark period in terms of Korean Buddhism but these kind of Seon dispute made the great vitality to the stagnant Buddhism of that period.

목차 (Table of Contents)

• Ⅰ. 序言 1
• 1. 연구의 동기와 목적 1
• 2. 연구의 범위와 방법 6
• Ⅱ. 시대적 배경과 백파와 초의의 생애 8
• 1. 시대적 배경과 교단적 상황 8
• 2. 백파의 생애 12
• 3. 초의의 생애 15
• Ⅲ. <禪文手鏡>과 <禪門四辨漫語>의 선사상 19
• 1. <禪文手鏡>의 선사상 19
• 1) <선문수경>의 개요 19
• 2) 온총삼구(蘊總三句) 20
• 3) 임제삼구의 요의와 오종분별 24
• 4) 격외선.의리선, 조사선.여래선의 전개 30
• 5) 삼종선의 선리에 따른 백파의 선론 33
• 2. <禪門四辨漫語>의 선사상 46
• 1) <禪門四辨漫語>의 개요 46
• 2) 임제삼구의 진의 47
• 3) 삼종선의 문제 54
• 4) 삼종선과 오종배대(五宗配對)의 문제 57
• 5) 조사선 . 여래선 : 격외선 . 의리선의 문제 60
• 6) 살인도와 활인검 66
• 7) 진공묘유 68
• Ⅳ. <선문수경>의 논지와 <선문사변만어>의 반론 71
• 1. <선문수경>의 논지 71
• 2. <禪門四辨漫語>의 반론 75
• 3. 선문논쟁의 의의 79
• Ⅴ. 백파와 초의사상의 전승자 81
• 1. 백파사상의 전승자 81
• 1) 설두유형(雪竇有泂)과 <禪源溯流> 81
• 2) 설두유형(雪竇有炯)의 이선사상 비판 82
• 2. 초의사상의 전승자 86
• 1) 우담홍기(優曇洪基)의 <禪門證正錄> 86
• 2) 축원진하(竺源震河)의 반론 91
• 3) 추사의 백파비판 94
• Ⅵ. 결론 98
• 참고문헌 102
• Abstract 106