earticle

영어

In this article, a number of issues related to Doui-guksa(Master Doui) has been contemplated. First, the pertinent data may largely be classified for Chinese and Korean data. These data were available at the Late Silla and Early Goryeo Dynasty in time and, it is the data for Buddhism, such as, monumental inscription, literature collection, religious books and so forth for its characteristics. Looking into its relativity, it may be classifie d into direct and indirect data as well. Second, in a literature record, it is clear that Jinjeonsa temple has the Zen Monk’s Stupa and Stupa monument of Doui existing. The present Zen Monk’s Stupa in Jinjeonsa temple site is in the early style of transiti on period for the establishment. It is hard to conceive the main character other than Doui. For a pair to the Stupa, there was the Stupa monument as well. The currently available Roof of Stupa monument has sufficient plausibility to be the Stupa monument of Doui in its formation. The Stup a monument and Stupa monument of Master Doui was initiated by Maste r Yeomgeo to built in a set around the mid-830s. And, third, the establishment of ‘Seorak-sanmun’ and feasibility of ter minology that are recently raised have been reviewed. The teachings of principles to disciples of Doui is confirmed for the Gajisan-faction that is led to Doui-Yeomgeo-Chejing– Hyeongmi(Borimsa temple). Furthermo re, it is divided into the Buksan-faction around Seorak-san, such as, Doui -Yeomgeo-Igwan(Eokseongsa temple), Doui→Jingong (Jinjeonsa temple) and so forth. The ‘Seoraksanmun’ could be formulated with Doui as the founder by limiting to the Late Silla and Early Goryeo Dynasty. The Seoraksanmun is has its teachings of principles to disciples largely divided into the ‘Gajisan-faction’ and ‘Buksan-faction’. The writing name is ultimately established as the Gajisanmun to hand down. It is attributabl e to the fact that it is perceived as the Gajisan-faction for mainline and the Buksan-faction for minor line.

한국어

이 글에서는 도의국사(道義國師)와 관련한 몇 가지 문제를 살펴보았다. 첫째, 관련 자료는 크게 중국과 우리측으로 분류할 수 있다. 시기적으로는 나말려초 (羅末麗初)와 고려시대, 성격적으로는 금석문과 문집 및 전적 등 불교 관계 자료이다. 둘째, 문헌 기록에서 진전사(陳田寺)에는 도의국사의 승탑과 탑비가 존재했 음이 분명하다. 현재 진전사지에 있는 승탑의 주인공은 도의국사 외에는 생각하 기 어렵다. 현전하는 이수는 양식적으로 도의국사의 탑비일 개연성이 충분하다. 염거화상(廉居和尙)이 주도해 830년대 중반 무렵 세트로 건립했다. 셋째, 최근 제기된 ‘설악산문(雪嶽山門)’의 성립과 용어의 타당성을 검토하였 다. 나말려초에 한정해 도의를 개창조로 하는 ‘설악산문’을 설정할 수 있다. 설악 산문은 크게 ‘가지산파(迦智山派)’와 ‘북산파(北山派)’로 법계가 분화되었다. 가 지산파=정계(正系), 북산파=방계(傍系)로 인식되었다.