백파긍선 『선문오종강요사기』의 潙仰宗 및 法眼宗 敎義 고찰

국문 초록 (Abstract)

백파의 『선문오종강요사기』는 송대 회암지소의 『인천안목』, 고려 천책의 『선문강요집』, 조선 환성지안의 『선문오종강요』로 계승되는 선종오가의 교의에 대한 종합적인 주석서의 성격을 지니고 있다. 여기에서 백파는 선종오가의 각각에 대하여 임제종지에 대해서는 機用을 해명하고, 운문종지에 대해서는 截斷을 해명하며, 조동종지에 대해서는 向上을 해명하고, 위앙종지에 대해서는 體用을 해명하며, 법안종지에 대해서는 唯心을 해명하는 것이라고 말한다. 그 가운데서 여기에서는 위앙종지와 법안종지에 국한시켜서 논의한다. 위앙종지의 교의로서는 [三種生]과 [圓相]의 항목에 대하여 논의하고, 법안종지에 대해서는 [六相] 및 [천태덕소의 四料揀]에 대하여 논의한다. 그러나 결국 백파는 이와 같은 위앙종지와 법안종지마저도 임제종지의 정통은 되지 못하고 방계의 교의일 뿐이라고 간주함으로써 임제종지의 우월성을 드러내는 것으로 활용하고 있다.

다국어 초록 (Multilingual Abstract)

Seonmun Ojong Gangyo Sagi (禪門五宗綱要私記) was written by Backpa Geungseon(白坡亘璇 : 1767-1852) in late Joseon dynasty. This Seonmun Ojong Gangyo Sagi is interpreter of the Seonmun Ojong gangyo(禪門五宗綱要 : the five schools essentials of zen) by Hwangsung Jian(喚醒志安 : 1664-1729) in late Joseon dynasty. The Seonmun Ojong gangyo Sagi was based on Seonmun Ojong gangyo Sagi. Seonmun Ojong gang was based on Seonmun Gangyojip(禪門綱要集 : collection of zen's essentials) in middle Korea dynasty by Jingjung Chungchaek(眞靜天頙 : 13세기). Seonmun gangyojip was based on Rentian Anyamu(人天眼目 : the prospects on humans and heavens) in Song dynasty of China. Backpa Geungseon divided two types of the five schools essentials of zen sects, so called, the great capacity ＆ great function(大機大用). And Backpa Geungseon divided two types of zen thoughts, so called, the Patriarch zen(祖師禪), the Tathāgata zen(如來禪) and the Theoretical zen(義理禪). Backpa Geungseon asserted his view that the five schools essentials are affiliated to the thoughts of Linji sect(臨濟宗). In this interpreter of the five schools essentials of zen sects, Backpa Geungseon showed that the only Linji sect is an orthodox school among the five schools essentials of zen sects. Above of all, BackPa emphasized that the Linchi sect is the best zen sect. And, he grouped the five zen sects into three classes. The first group, so called Patriarch zen, are Linchi sect and Yünmên sect(雲門宗). The second group, so called Tathāgata zen, are Caodong sect(曹洞宗), Weiyang sect(潙仰宗) and Fayan sect(法眼宗). The third group, so called Theoretical zen, are nothing. In the end, BackPa agreed to Seonmun Ojong Gangyo by Hwansung Jian, and he defined the traits about five sects. That is to say, Linji sect was explained by temperament and action, Yün mên sect was explained by cut off with every troubles once for all, Caodong sect was explained by aspiration of enlightenment, Weiyang sect was explained by original form and action, Fayan sect was explained by idealistic action. BackPa divided that the thoughts of sanzhongsheng(三種生) and yuanxiang(圓相) about Weiyang sect, and the thoughts of liuxiang(六相) and shaoguoshisiliaojian(韶國師四料揀) about Fayan sect are Theoretical zen. But in the end, BackPa insisted that the Wei yang sect and the Fa yan sect are collateral schools. Only the Lin chi sect is orthodox school.

목차 (Table of Contents)

• 한글요약
• Ⅰ. 서언
• Ⅱ. 『선문오종강요』와 『선문오종강요사기』
• Ⅲ. 위앙종지에 대한 백파의 해석
• 1. 백파의 위앙종지관
• 2. 三種生과 圓相
• Ⅳ. 법안종지에 대한 백파의 해석
• 1. 백파의 법안종지관
• 2. 六相
• 3. 천태덕소 국사의 四料揀
• Ⅴ. 결어
• 참고문헌
• Abstract

참고문헌 (Reference)

1 김호귀, "선과 선리" 하얀연꽃 2013

2 김호귀, "백파긍선의 조동오위 해석과 그 특징 고찰" 한국선학회 (35) : 36-64, 2013

3 김호귀, "雲門三句의 전승에 대한 白坡亘璇의 해석 고찰" 한국선학회 (33) : 37-68, 2012

4 "袁州仰山慧寂禪師語錄(大正藏47)"

5 "臨濟錄(大正藏47)"

6 "禪門綱要集(韓佛全6)"

7 "禪門五宗綱要(韓佛全9)"

8 "禪家龜鑑(韓佛全7)"

9 "潭州潙山靈祐禪師語錄(大正藏47)"

10 김호귀, "淸虛休靜의 五家法脈 인식의 배경에 대한 고찰" 한국선학회 (22) : 111-164, 2009

11 "景德傳燈錄(大正藏51)"

12 "天鏡集(韓佛全9)"

13 "天如惟則禪師語錄(卍續藏70)"

14 "大溈五峰學禪師語錄(嘉興藏25)"

15 "大佛頂如來密因修證了義諸菩薩萬行首楞嚴經(大正藏19)"

16 "喚惺和尙行狀(韓佛全9)"

17 "人天眼目(大正藏48)"

18 김호귀, "『禪門五宗綱要私記』의 구성과 大機大用의 특징" 한국선학회 (32) : 7-37, 2012