본고는 조선 후기 불교계에 나타난 보조 지눌의 선사상의 영향을 밝힌 논문이다. 본고에서 다룬 내용은 다음과 같다. 첫째, 조선 후기 불교계의 사상적 특징과 이에 관한 우리 학계의 인식에 대하여 언급하였다. 둘째, 조선 후기 禪師들에게 있어 보조 가풍의 계승 의식이 존재하고 있는가 하는 점을 밝혔다. 특히 그들의 저술상에 나타난 보조의 영향과 강원교육에 있어서 보조의 영향이 어떠했는지를 밝혀보았다. 셋째, 조선 후기 선사들의 삶과 사상 속에 내재되어 있는 보조선의 영향이 무엇인지에 대하여 살펴보았다. 즉 조선 후기 선사들 역시 보조가 제시한 선교 회통(화엄선)의 전통을 계승하고 있으며, 수행에 있어서 三門체계의 계승하고 있으며, 결사정신을 계승하고 있음을 밝혔다.넷째, 이 시기 선사상을 대표할 수 있는 백파와 초의간의 삼종선사종선 논쟁이 발생한 사회사상적 배경은 무엇인가를 언급하였다. 아울러 이들 논쟁 속에 내재되어 있는 보조선과의 연관성은 무엇인지에 대하여 조망해보았다. 이러한 분석을 통하여 보조의 선사상이 조선 후기 선사상에 미친 영향이 지대함을 밝히고 있다.

The purpose of this paper is to make clear the influence of Bojo-Chinul's Zen showed in the later Choseon dynasty. The contents of this paper are followings. Firstly, I referred to the characteristics of thought in the world of Buddhism in the later Choseon dynasty. And I mentioned the cognition about them in our academic world. Secondly, I disclosed the problem that there is consciousness of succession of Bojo's family tradition in the Zen masters in these days. Especially I discovered the influence of Bojo-Zen showed up in the works of those mastersand the influenceof educationon Buddhist priests. Thirdly, I studied the influence of Bojo-Zen indwelled in the life and thought of Zen masters in those days. In other words, I made clear that they had succeeded the tradition of the unity of Zen and non-Zen Sects of Buddhism(선교회통), Hwaum-Zen(화엄선), which Bojo had suggested. And I disclosed that they had succeeded the system of three gates(삼문체계) and the spirit of association in their practices. Fourthly, I alluded the background of social thought on which was occurred the dispute of three sects Zen(삼종선) ․ four sects Zen(사종선) between Paekpa(백파) and Choeui(초의), the representative Zen masters of those days. In addition to that background, I had a distant view of relation with Bojo-Zen indwelled in that dispute. Through these analysis, I made clear that Bojo-Zen had an important effect upon the Zen thought of the later Choseon dynasty.

The purpose of this paper is to make clear the influence of Bojo-Chinul's Zen showed in the later Choseon dynasty. The contents of this paper are followings. Firstly, I referred to the characteristics of thought in the world of Buddhism in the later Choseon dynasty. And I mentioned the cognition about them in our academic world. Secondly, I disclosed the problem that there is consciousness of succession of Bojo's family tradition in the Zen masters in these days. Especially I discovered the influence of Bojo-Zen showed up in the works of those mastersand the influenceof educationon Buddhist priests. Thirdly, I studied the influence of Bojo-Zen indwelled in the life and thought of Zen masters in those days. In other words, I made clear that they had succeeded the tradition of the unity of Zen and non-Zen Sects of Buddhism(선교회통), Hwaum-Zen(화엄선), which Bojo had suggested. And I disclosed that they had succeeded the system of three gates(삼문체계) and the spirit of association in their practices. Fourthly, I alluded the background of social thought on which was occurred the dispute of three sects Zen(삼종선) ․ four sects Zen(사종선) between Paekpa(백파) and Choeui(초의), the representative Zen masters of those days. In addition to that background, I had a distant view of relation with Bojo-Zen indwelled in that dispute. Through these analysis, I made clear that Bojo-Zen had an important effect upon the Zen thought of the later Choseon dynasty.

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Bojo-Chinul, Bojo-Zen, the Zen thought in the later Choseon dynasty, the unity of Zen and non-Zen Sects of Buddhism, the system of three gates, Paekpa, Choeui