earticle

영어

Since the advent of Seon thoughts from China in the end of Shilla and early Koryo era, in quickening period of Korean Seon, there are discrimination of Seon & Doctrinism in Buddhism or seon practice on the basis of the Doctrinism. Namely, Jinguizosaseol(眞歸祖師說) by MooYeom and Mooseoltoron (無舌土論) by BumIl. The appearance of these opinions was owing to unavoidable circumstances in beginning ear of Korean Seon. But the tradition of discrimination of Seon & Doctrinism was remaind since then. For that reason, the con-cept of discrimination of Seon & Doctrinism fixed idea in Korean Seon through development period, that is, Koryo era and succession period, that is, Joseon ear. And what is more, the advent of complex Seon & Doctrinism. But this complex Seon & Doctrinism was a kind of discrimination of Seon & Doctrinism. What is called, the high priest in the middle Koryo era JinGak- HyeSim, in the later Koryo era BackUn-KyungHan, TaeGo-BoWoo, and in the first Joseon ear HwanAm-HonSu, ByukSong-JiUm et cetera. This complex Seon & Doctrinism was found in CheongHeo-HyuJung,namely, a high priest in the middle of Joseon dynasty through SeongaGuigam(禪家龜鑑). But His ultimate contention was discrimination of Seon & Doctrinism. This contention of discrimination of Seon & Doctrinism recorded in his works, SeonGyoSuk(禪敎釋) SeonGyoGyul(禪敎訣). These tradition of discrimination of Seon & Doctrinism was succeed to in the middle and later of Joseon dynasty, namely, the high priest HwanSung-JiAn in SeonMoon-OJongGangYo(禪門五宗綱要 ) and BackPa-GeungSun in SeonMoon-OJongGangYo-SaGi(禪門五宗綱要私記) et cetera. In the end, these opinions of discrimination of Seon & Doctrinism originated and expanded from one’s own superiority, so called, Seon sects have a sense of his own superiority over Doctrinism of Buddhism, and best way transmit about the Highest Supreme True Enlightenment(正法眼藏) of Buddha. We concluded that the discrimination of Seon & Doctrinism in the history Korean Seon was a distinctive fea-ture.

한국어

한국선법의 태동시기에 해당하는 나말 여초의 시기에는 「眞歸祖師說」을 비롯하여 구산문의 개창자들을 중심으로 노골적인 선교차별이 등장하였다. 이와 같은 모습들은 선법의 수입시기에 나타난 것으로 수입된 선법이 뿌리내리기 위한 부득이한 입장이었다. 이와 같은 선교차별의 전통은 이후로 선법의 발전시기에 이르러서도 지속되어 선과 교에 대한 하나의 입장으로 굳어져버렸다. 그러나 선법의 전승시기에 해당하는 조선시대에는 선교차별의 주장이 선주교종의 융합이라는 모습으로 변용되었다. 그 까닭은 선법이 토착화되고 발전된 상황에서는 더 이상 교학을 의식할 필요가 없었을 뿐만 아니라 교학과 대결할 필요가 없었기 때문이었다. 때문에 선주교종의 입장은 선교차별이면서도 선교융합이라는 명분을 내세움으로써 교학에 근거한 선법의 우월성을 강조하는 사교입선의 입장으로 전개되었다.