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영어

Regarding the basis for organizing and active in the Ŭisŭng-gun, the existing academia described that the Ŭisŭng-gun’s participation in the war was an inevitable option for this purpose, from the viewpoint of the National defence Buddhism and the royal fealty. Dahui Zonggao mentioned that “Secular law is the law of Buddha”, and “The mind for or of Bodhi is just the Loyalty and Righteousness.” These views started from The Ganhwa Seon of the Confucian Buddhist harmony and the Monks and the laity non-duality. Therefore, Ch’ǒnghǒ Hyujǒng and Sa’myeong Yu’jeong have passed the dualistic confrontation, and those have inherited the view of Dahui Zonggao’s “Monks and the laity non-duality” just was “The world of truth is the same as our world(眞俗不二).” Ch’ǒnghǒ Hyujǒng established how to perform, using the Simultaneous practice of Seon and the Doctrinal Schools and Dahui Zonggao’s Ganhwa Seon mainly. In addition, Yu’jeong, Uieom, Cheoyeong, and Yeong-gyu were students of Ch’ǒnghǒ Hyujǒng.From this fact, It is possible to understand the relationship between Dahui Zonggao and those who were active in the Imjin Waeran.

중국어

根據『朝鮮王朝實錄』記錄，朝鮮前期的役僧軍，從太宗開始的，主要被用于建築、 開鑿運河、 造紙等勞役。 宣祖25年(1592)發生“壬辰倭亂”，西山大師休靜在順安法興寺向全國8個道的所有寺廟發出了檄文，随着全國各地僧人的崛起，他們爲了救國救民，憤然而起，被稱爲義僧軍。 除了休靜之外，代表的義僧軍有摠攝義嚴、惟政、處英以及忠清道的義僧軍靈圭，他們皆爲休靜的高足。 當時義僧軍除了直接參與第一綫的戰爭之外，還參與了運送軍糧等後勤工作。 對於朝鮮時代義僧軍參與戰爭問題，此前學術界主要以護國佛教、 勤王、 護教護法、 國家裨補思想、 公共幸福等角度來説明和解釋的。這些主張都有各自的理由，但似乎沒有反映出佛禪思想的核心内容以及朝鮮佛教僧團修行的趨勢。宗杲提倡的看話禪修行法，經過高麗知訥、 慧諶引進和發展，成爲韓國佛教界最代表性的修行法。 休靜和其門徒也强調禪教兼修，但還推崇宗杲的看話禪。 當國家面臨着巨大的災難時，休靜和其高足惟政以及其門徒組織了義僧軍。 這些爲國效力思想的出發點，似乎是護國佛教、護法護教或勤王，但事實上繼了承宗杲的打破煩惱與菩提以及儒佛之分的二元對立的思想，强調融合儒佛、 僧俗不二的觀點。 亦可以說追求與實現了“菩提心則忠義心”的目標。 最後實現了大乘佛教指向的“上弘下化”、 “饒益衆生”菩提心價值。 這就是他們組織義僧軍的最主要目的和理由。