寂滅寶宮의 변천과 사상－一然을 통해 본 5대보궁에 대한 정합적 이해－

Abstract

Il-yeon(一然) thought that Jajang(慈藏)’s religious aspect iscompleted from the Sila-Vinaya(戒律) of Tongdosa to the Hwaomthought(華嚴思想) of Odaesan. However, in the Jeongamsa, he alsothought Jajang’s enlightenment achieving is not accomplished. Meanwhile, the Seon thought, which started from the Gusan SeonSchool(九山禪門) and overcame the Hwaom thought, represent theKorean Buddhism of the Joseon Dynasty. At this time, Hyujeong(休靜)who revitalize the Seon thought acknowledged the records of Jajangwriting by Il-yeon. After the liberation of Korea, the Korean Buddhismemphasized differences in the Sila-Vinaya(Bhiku比丘) and the Seonthought (Hongzhou-Linji Order, 洪州-臨濟宗) between Japanese andKorean Buddhism. The Korean Buddhism connected the Seon thoughtwith the Śarīra Faith which based on Jajang’s Sila-Vinaya, so naturallyfocused on the legend of Jeongamsa, Beopheungsa and Bongjeong-am. The five Nirvana Treasure Halls is established as a result ofJeongamsa’s intellectual transition from the Hwaom thought to theSeon thought and connection with Hongzhou Order of Beopheungsaand Bongjeong-am. In this conclusion, the five Nirvana Treasure Hallsis not just a historical fact but the symbolism that secure one’slegitimacy which based on current and characteristic of the KoreanBuddhism is given meaning by the Jogye Order(曹溪宗).