조선후기 선리논쟁의 양상과 성격의 고찰

Abstract

The zen-doctrine polemics, which lasted more than a hundred years in the late Joseon Dynasty, was an important event in the history of Korean Zen. There are seven themes that Choui-Uisoon(草衣意恂) criticized in the Seonmoonsabyunoe(禪門四辨漫語)about the Seonmoonsugyong(禪文手鏡) of Bakpa-Geungsun(白坡亘璿). For example, the three zens related to the three phases of Linjie(臨濟三句), convey one's mind in three places, tathagata-zen and patriarch-zen, the origin of tathagata-zen and patriarch-zen, theory-zen and extraordinary-zen, a sword to that kills people and a sword to save people, complete void and subtle existence. On the other hand, Udam-Honggi(優曇洪基) criticized four things about Bakpa-Geungsun's view independently of Choui-Uisoon by Seonmunjaejungrok(禪門證正錄). For example, convey one's mind in three places, tathagata-zen and patriarch-zen and theory-zen and extraordinary-zen, a sword to that kills people and a sword to save people, three kinds of teachings and single teaching. And Suldoo-Yoohyung(雪竇有炯), fifth generation side with one's views of Bakpa-Geungsun's refuted criticism by Choui-Uisoon and Udam-Honggi, defending Bakpa-Geungsun's views by Seonwonsoryu(禪源遡流). Suldoo-Yoohyung refuted Choui-Uisoon's criticism in eight ways and also refuted Udam-Honggi's criticism in four ways. Chookwon-Jinha(竺源震河) took a comprehensive attitude toward the existing long-standing debate by Seonmoonjaejungrok(禪文再正錄). Chookwon-Jinha tried to resolve the already raised questions and tried to induce the meaning of zen-doctrine polemics to a positive aspect. The nature of these zen-doctrine polemics that appeared in the late Joseon Dynasty was the case that showed the characteristics of Korea zen-history because it showed a long-standing deepening in various topics in Korean zen-history. These zen-doctrine polimics was closely related to the identity of Korean zen, where Linjie zen-sect was the mainstream.