雪岑의 佛敎修行觀 硏究

국문 초록 (Abstract)

본 논고는 「I. 序論」에 이어 「II. 雪岑佛敎思想 成立의 時代的 背景」에서 설잠 당대의 조선사회의 시대적 배경을 살핌으로서 그의 사상성립의 準據를 설정해 본다. 그리고 이어 설잠의 生涯와 著述을 통해 그가 남긴 족적을 더듬어 보기로 한다.
「III. 儒·道 二敎思想」에서는 그가 인생전반의 저변에 흐르고 있는 사상이 儒敎的 사유구조가 지배적이었다는 것을 감안하면 그의 유교사상을 더듬어 볼 수 밖에 없고, 그의 文集에 나타난바 있듯이 內丹修練을 통한 道敎的 수련의 흔적을 생각해 보지 않을 수 없다.
「IV. 雪岑의 佛敎修行觀」에서는 그가 한국불교사상에 지대한 영향을 미쳐온 바 있는 華嚴思想·曺洞禪思想·法華思想을 그의 저서인 『華嚴經釋題』·『曺洞五位君臣圖』·『妙法蓮華經別讚』을 통해 살핌으로서 그가 선적 입장에서 화엄과 법화를 一味로 보았음을 심도있게 고찰해 본다. 이는 그간 연구가 단편적 연구에 미쳤으므로, 본 논고에서 이들을 종합적인 시각에서 재검토 하는 기회가 될 것이다. 「V. 雪岑 佛敎修行觀의 史的 位置」에서는 儒·道 二敎를 기반으로 한 설잠의 불교수행관이 가지는 역사적 위치에 대해 살펴보기로 한다. 그리고 「VI. 結論」을 통해 본 논고를 재정리해 보기로 한다.

다국어 초록 (Multilingual Abstract)

Sul-jam was taught a confucism curriculum about thirteen years old by more learned teachers than ever lived. but through his life he lived as a monk much more than as a confucian.
Sul-jam was a prodigious child who is said to have understood the nature of things in general at the age of eight; by the age of thirteen he had mastered not only the Confucian classics but also the various work by Chinese 'Hundred Schools' and historians, his prodigy as shown such has not been excelled by any others throughout the entire history of Cho-Seon Dynasty. Since the middle period of though, and all other lines of thought except Chu Hsi's Confucianism were not allowed that the one going along those other lines, Buddhist or Taoist, was strictly condemned to severe penalty. Sul-jam belonged to the earlier period, so was it possible for him to be free and become the master of three main traditions, viz. Confucianism, buddhism, and Taoism.
Sul-jam is said to have been an eccentric by nature who felt most discouraged by the injustice in the world events and his outraged sentiment expressed itself in his fine literary styles which belong to a genre of Chinese literature. His poetic ability is also said to be excelled by none in the history of Cho-Seon Dynasty. One may discover in his literary works some philosophic thought expressed consisting of three trends, namely Confucian, Buddhist, and Taoist aspects.
It is mentioned in Yul-gok's comments that Sul-jam's brilliance excelled far beyond and made him master all major Confucian classics at an early age and skim through all the works by 'Hundred Schools" without ever missing an important meaning. He was considered, however, not to be a studious person and his philosophic thought did not lie immersed in an elaborate contemplation or a deliberate study of mind. Nevertheless he was recognized an inborn genius enough not to miss but be aware of the essential spirit of Confucianism as well as the deteriorating cause hidden in the doctrines of Zen and Taoism.
He however enjoyed exploiting Zen's language to convey his exquisite intentions with which the contemporary Buddhist authority on Zen could not ever contend.
Even if the confucists persist on SimYooJukbul(心儒跡佛), Sul-jam was a true Buddhist asn Zen monk always reading a Sutra by heart, wrighting of books related with Buddhism. He also taught other Zen monks and was taught by them.
Generally they say he entered the temple at eighteen, achieved spiritual enlightenment at twenty-three. but in my survey, based on the data of "Mae-Wol-Dang-Jib"(『梅月堂集』) and many of materials, he entered the temple after his mother's death, achrieving spiritual enlightenment while passing by Dong-do(東都)about thirty-four years old.
This study on "Yeun-Keung-Beul-Chan(『蓮經別讚』) is whether Sul-jam rightly disclose the meaning of Buddhist sermon on the Yeung-San-Lecture(靈山法會), and then will point out how he understands "the Sutra of Lotus" on the base of the view of Zen.
Sul-jam accurately pointed out Buddha's real intention in the Sutra, where Buddha pursued far higher ideal than any other Mahayana Buddhism thought. He understood this Sutra just as 'the sight of tathagata knowledge' refreshes the arid minds of people, enlightens and teaches them.
He was a prominent and perfect Zen monk, as we know, who kept away from extreams of prejudice and preserved a true feature of all existences above any words.
As a result, he was going to harmonize the view of Zen and the truth of all existences of "the Sutra of Lotus". His taught of Zen was not stick to a bias towards any materials, but realized all existences. So the spirit of "the Sutra of Lotus" was call vivid-Zen, he thought. Sul-jam coincided Zen with the Lotus.

목차 (Table of Contents)

• 目次
• ABSTRACT = i
• I. 序論 = 1
• II. 雪岑佛敎思想 成立의 時代的 背景 = 4
• 1. 雪岑當代의 時代的 背景 = 4
• 2. 雪岑의 生涯와 著述 = 9
• III. 儒·道 二敎思想 = 15
• 1. 儒敎思想 = 15
• 2. 道敎思想 = 26
• IV. 雪岑의 佛敎修行觀 = 39
• 1. 『華嚴經釋題』와 華嚴修行觀 = 40
• 2. 『曺洞五位君臣圖』와 曺洞禪修行觀 = 49
• 3. 『妙法蓮華經別讚』과 法華修行觀 = 57
• V. 雪岑 佛敎修行觀의 史的 位置 = 64
• VI. 結論 = 68
• 參考文獻 = 71