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영어

The current study aims to study the ideology of Wonmyo Yose(了世, 1163~1245) expressed in this epitaph who revived Cheontaejong in the middle of the Goryeo Dynasty. Although it contains rich ideas and their background, it has been considered a limited material as an epitaph. The epitaph contains a series of Yose's achievement, further it also delicately describes the background of the Tientai and formation of Bohyeondoryang[Baekryeongyeolsa] of Cheontaejong.
The Tientai ideology of Yose is often compared with that of Uicheon while showing significant differences from that of Jinul. Nevertheless, Yose's idelogy has not been focused properly because of insufficient materials. It was not easy to draw his ideology on the basis of only one epitaph. In particular, his book Cheontaesamdaebujeolyo(三大部節要) has not been discovered and related materials are not enough.
Accordingly, the only thing for studying his ideology is what is written in the epitaph.
However, in spite of poor materials, there are a lot of phrases for studying his ideology. Yose's pupils explicitly arranges his accomplishment and his ideology was sufficiently conveyed through this.
His ideological characteristics can be summarized in the following five aspects. Firstly, he joined Buddhism at the age of 12 and passed the Cheontaegwo examination. Later, he devoted himself to studying Cheontaejong and giving lectures, therefore, he was very famous in the religious society.
Secondly, although he was persuaded by Jinul to participate in Gongsan Hoebulgab Jeonghyegyeolsa, he clearly recognized differences between the Tientai ideology and the Seon and the Hwaeom ideology.
Thirdly, since he realized while reading Myojong, he often read it or gave related lectures. Myojong, also known as Gwanmuryangsugyeongsomyojongcho, was written by Jirye
who revived Cheontaejong of the Song Dynasty. The book claimed that the Tientai ideology is extremely different from the Zen or the Hwaeom ideology. Fourthly, he organized Bohyeondoryang on the basis of Beophwasammaechamui established by Chi-i, and maintained a penitential life together with the public. Fifthly, Yose prayed Jeongtogusang and aimed
Yusim[Jeongsim(定心)]jeongto.
Choi Ja, a civil minister of that times, wrote the epitaph and his pupils provided the accomplishment material. Therefore, things written in the epitaph enable to study his ideology and ideological background, and provide a lot of clues to Cheontae history in the latter half of the Goryeo Dynasty.

한국어

본 논문은 고려 중기 천태종을 중흥시킨 원묘(圓妙)국사 요세(了世, 1163~1245)의 비명(碑銘)에 나타난 사상 연구이다. 요세와 관련된 자료는 비명을 비롯하여 약간의 관련 문헌들이 남아있다. 자료의 빈약성에 비해 비교적 많은 연구 성과를 보이고 있다. 그런데 기존 연구들은 비문이 내포하는 본질인 천태사상의 입장을 충분히 반영하지 못했음을 보게 된다. 따라서 본 논문에서는 천태학 및 종파적 입장에서 고찰하고자 한다.
특히 비명을 작성한 최자의 시각이 서두와 말미에 반영되어 있지만, 이 또한 요세를 대상으로 했다는 점에서 사상 자료로 활용하고자 한다. 그리고 단어나 문구, 그리고 문맥을 활용하여 요세의 사상적 입장을 최대한 도출시키고자 한다.
본 고에서 추구하고 있는 요세의 사상적 특징을 여섯 가지로 요약한다. 첫째 최자의 입장이 반영된 서두와 말미, 그리고 조통적 입장을 고찰한다. 둘째, 요세의 출가, 수학, 종승 매진에 대한 사상형성을 고찰한다. 셋째, 지눌 주도의 정혜결사 참여와 사상적 차이를 비교한다. 넷째, 요세 정토관이 종파적이며 유심정토의 입장임을 드러낸다. 다섯째, 묘종에 대한 해석적 기반을 확충한다. 여섯째, 보현도량의 전통 및 참회 예경 실천의 기반 사상을 밝힌다.