法登의 「圓頓宗眼」 저술과 고려 유입 및 간행에 관한 연구

Abstract

This article reveals several new facts through research on Beopdeung’s writing of Wondonjongan, its introduction into Goryeo, and its publication. Beopdeung is a disciple of the 14th Hyesun of Jirye, the 17th head of the Cheontae Order. His Ja(字) is Seongdo and his pen name is Ildang. It is estimated that Beopdeung wrote Wondonjongan around the 5th year of the reign of King Gwangjong of the Southern Song Dynasty (1194). Beopdeung systematized the composition of Wondonjongan into Jongwon, Wonsim, Gusong, Myeongdo, Gungpyeon, Damgu, Sojeon, Samgwan, Jeongjong, and Suseong. He added Uuijungheunggyogwan at the end. In Jongwon, Beopdeung revealed anecdotes of Buddhist teachings, the main points of Buddhist teachings, the lineage of Buddhism, and the importance of Buddhist teachings. In Wonsim, it dealt with the meaning of Seong(性) and Sim(心) raised by Damyeon, the meaning of Jeongyeon [sincerity] and Yeomyeon [delusion], and Jirye’s fleeting thought. In Gusong, the essence of Buddhism’s nature, the meaning of nature mentioned by Confucian scholars, and the meaning of nature mentioned in Cheontae sect were revealed. In Myeongdo, the use of Do(道), the meaning of Seong, Do, and Gyo(敎), the Do of Buddhism, the Do of Confucianism, and the differences between the Do of Confucianism and Buddhism were revealed. In Gungpyeon, it clarifies the theory of Mujeongbulseong mentioned by Damyeon, that is, the Buddha’s Jeonginbulseong, and reveals that the agony of sentient beings and the Buddha’s enlightenment are not different from each other. In Damgu, the meaning of Damyeon’s Simgusamcheon and Jirye’s Saekgusamcheon were discussed in detail. In Sojeon, about the sect that was passed down to the Sangapa of Cheontae sect it reveals the outline of the law, which is the Samgwan, Buljigyeon, Samje, and Myohaemyohaeng, and argued that Zen Buddhism’s ‘Jikjiinsim, gyeonseongseongbul’ is different from the Myohaemyohaeng of the Sangapa of Cheontae sect, and Damyeon clearly revealed the meaning of the sect that was passed down to the Sangapa of Cheontae sect as indicated in Jigwanuilye. In Samgwan, the meaning of Samgwan, the origin of Samgwan, the genealogy of Samgwan, and the meaning of Ilsimsamji and Ilsimsamgwan were revealed. In Jeongjong, It was revealed that Jirye’s claim that the fleeting thought is the key to practicing Sarihaenghaeng is the original sect of the Sangapa, and the differences of opinion between Jirye’s claim and the Sanoepa were summarized. In Suseong, Damyeon explained in detail the meaning of Suseong defined in Jigwanuilye and the meaning of Suseongbulimun mentioned in Sipbulimun. In Uijungheunggyogwan at the end, the reason why Jirye is viewed as a restorer of the Sangapa, and the core theory of the Sangapa, Byeollisuyeon’s theory were revealed. In response to the suspicion that Byeollisuyeon’s theory was the revival of the Sangapa, the difference between the Sangapa and the Sanoepa was clearly defined. The introduction of Wondonjongan into Goryeo is estimated to have occurred after the 5th year of the reign of King Gwangjong of the Southern Song Dynasty (1194). It was collected and brought by Monk Jihyeon from Myeongju in Song in the 11th year of King Gojong’s reign (1224). According to Monk Ilyeon’s Bogakgukjonbieumgi, Jihyeon is his disciple. In addition, it is confirmed that he met with Monk Dowon, the founder of the Japanese Jodong sect, along with Gyeongwoon at Gyeongwonbu, Myeongju, in the winter of October, the 11th year of King Gojong’s reign (1224). Jihyeon was involved in the engraving of the Bunsadogampan in the 30th year of King Gojong’s reign (1243). This book was published in the 37th year of King Gojong’s reign (1250). Master Yang Gong sent a copy of the manuscript to Jajeog and asked him to engrave it on a wooden block and make it popular. Accordingly, the author transcribed it, rewrote it, proofread it, and published it by engraving it on a wooden block. Looking at the bibliographic characteristics of this book, it is one book with 18 chapters. The binding was later changed. The title ‘圓頓宗眼’ was written in ink on the cover when the binding was changed. There is no volume title or table of contents. Pansimje’s brief title was ‘宗眼’. The format of the edition is ‘sajudanbyeon, bangwag 16.7 × 11.8 cm, mugye, banyeob 10haeng 20〜21ja, sangheugeomi ; 24.5 × 15.3 cm.’ As a result of microscopic fiber analysis, the paper was confirmed to be mulberry fiber as red fibers and blue skin around them were confirmed.