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영어

The founder of the Jogye Order of Korean Buddhism is Doeuiguksa(道義 國師). This affirms that the root of the Jogye Order is based on the Seon performance. As is well-known, Doeuiguksa(道義國師) had come into our country with the southern sect seon(南宗禪) as the very first time from Seodang Jijang(西堂地藏) (735-814) of the party. This is the inflow of the Seon thought that had been achieved by the josa seon regarding which the teacher guides the student to the realization right away. But, the Seon that intends to realize the truth by using a topic had become the very first in our country because of Bojojinul(普照知訥) (1158-1210). Bojojinul(普照知訥) had realized himself and said that the wonsa(遠師) is Yukjohyeneung(六祖慧能) (638-714). And the Zen that intends to realize the truth by using a topic had settled down because of his disciple Jingakhyesim(眞覺慧諶)(1178-1234). Regarding Taegobowu(太古普雨)(1301-1382), Naonghyegeun(懶翁惠勤) (1320- 1376), and Baekwungyeonghan(白雲景閑) (1298-1374), who are known to be the samsas(三師) at the end of Goryeo, all of them went to China at the time, received the approvals, returned to Goryeo, and had widely spread the Zen that intends to realize the truth by using a topic. It is a fact that, by entering the Yuan Dynasty that is called “Samsa(三師)” at the end of the Goryeo Dynasty, they directly received the permissions from Seokokcheonggong(石屋淸珙) (1270-1352), Pyeongsancheorim(平山處林) (1278-1361), etc., who had been continuing the Buddhist doctrine of the Linji school that advocates the Zen that intends to realize the truth by using a topic. This writing had intended to take a look at why Baekwungyeonghan, who had obtained the realization through the Seen that intends to realize the truth by using a topic among these, had professed the thoughtless Seon. Regarding the contents that had been taken a look into in ‘Jikjisimcheyojeol(直旨心 體要節)’ and ‘Baekwunhwasangeorok(白雲和尙語錄)’, which are his books, most of the researchers until now have been mentioning the writing ‘If the mind is forgotten, the boundaries become quiet and calm automatically, and, if the boundaries become quiet and calm, the mind becomes at ease automatically, this is called “the true, main point and important meaning of indifference”’ in ‘Musimga(無心歌)’ as the grounds. Of course, other than this, they had been presenting a lot of the grounds. If so, it is whether there are no aspects called “the Seon that intends to realize the truth by using a topic” and “the Seon thought that had been achieved by the josa.” As a result of taking a look at Baekwunhwasangeorok(白 雲和尙語錄), by advancing sufficiently, it had been able to confirm that, overall, as a person with the seon thought that intends to realize the truth by using a topic, there had been a basis. I see that this thesis has a meaning in such a context. And, until now, the researches had taken place regarding the aspect of the thoughtless Seon of Baekwungyeonghan until now. It looks like, in the future, the researches must take place more from the positions of the Seon thought that had been achieved by the josa and the Seon that intends to realize the truth by using a topic, too.

한국어

고려말 삼사로 알려진 태고보우(1301-1382), 나옹혜근(1320-1376), 백운경한(1298-1374) 은 모두 당시 중국으로 가서 인가를 받고 고려로 돌아와 간화선을 널리 전파하였다. 여말 삼사란 원나라로 들어가서 간화선을 주창하는 임제종의 법맥을 잇고 있는 석옥청공(1270-1352)과 평산처림(1278-1361) 등으로부터 직접 인가를 받아 왔고 그 가르침을폈기에 그렇게 호칭하고 있다. 이 글은 이 중에서도 간화선을 통하여 깨달음을 얻은 백운경한이 왜 무심무념선을 표방했는지를 알아보고자 하였다. 그의 저서인 『직지심체요절』과 『백운화상어록』에서 살펴본내용은 「무심가」에 ‘마음을 잊으면 경계는 저절로 고요해지고, 경계가 고요해지면 마음은저절로 여일하게 되나니, 이것을 가리켜 무심의 진실한 종지라 한다.’는 글을 그동안의연구자들이 대부분 근거로 들고 있었다. 물론 이 외에도 많은 근거를 제시하고 있었다. 그렇다면 간화선과 조사선이라는 측면은 없는가이다. 『백운화상어록』에서 살펴본 결과 충분하게 나아가 전반적으로 간화선자로서 근거가 있었음을 확인할 수 있었다. 이러한 의미에서 본 논문은 의미가 있다고 보며, 그동안 백운경한의 무심무념선이라는 측면에서 그동안 연구가 이루어져 왔는데 앞으로 조사선과 간화선의 입장에서도연구가 더 이루어져야 할 것으로 보인다.