고려후기 ‘法華經戒環解’의유통과 사상사적 의미고려후기 天台宗의 사상 경향에 대한 일고찰

Abstract

This paper investigated the extant edition of ‘Beophwa gyeong Gyehwan hae (法華經戒環解= 法華經要解, the Gyehwan's Interpretation of Lotus Sutra)’ which was published around the late Goryeo (高麗) period, and examined the background of the publication and it's philosophical significance. The short contents of Beophwa gyeong Gyehwan hae is as follows: Beophwa gyeong Gyehwan hae is the commentary of Beophwa gyeong (法華經) written by monk Gyehwan (戒環) of Song Dynasty, which emphasized the homogeneity of Beophwa (法華) and Hwaeom (華嚴). Accordingly, this text is very important to understand the trend of Cheontae Jong (天台宗)‘s philosophy around the late Goryeo. In the previous study, there was assertion that Gyehwan hae was first published in 1240 at the Baengnyeon Association (白蓮結社 the White Lotus Association) and the most of the Beophwa gyeong was Gyehwan hae version around the late Goryeo perions. According to the examination of the bibliography and the extant versions, it is quite evident that Gyehwan hae was first published 1240 at the Baengnyeon Association. However, there appeared another version in 1382 around the King U (禑王1375-1388) period. According to the bibliography, the records related to Gyehwan hae are found around in 1380's. In the preface of the Baengnyeon Association edition in 1240, the publication of Gyehwan hae was asked by the powerful ruler Choi U (崔瑀). Since 1240, the original Beophwa gyeong (translated by Kumārajīva 鳩 摩羅什) was published many times and the copying of was made also through the original Beophwa gyeong. Therefore, the background origin of the prevalence of Gyehwan hae than the other versions can be found directly in the edition of the King U (禑王). In the 1380's, Cheontae Order seemed very active in accepting Hwaeom doctrines and the publication and propagation of Gyehwan hae. The trend was the strategy of survival of Cheontae Order which faced the shrinking of Jo In-gyu (趙仁規) family and the rapid spread of Linji zong (臨濟宗). That's the reason why Cheontae Order didn't emphasize the originality of Cheontae. It rather showed the effort to communicate with other schools such as Seon and Hwaeom thoughts. According to the record related to Gyehwan hae, such Cheontae monks as Yowon (了圓), Hyusangin (休上人), and Sinjo (神照) appeared in the texts. They are all related directly or indirectly to Myohye(妙慧) who led Cheontae Order around the late period of Goryeo. The famous Dharma-assembly in 1392 at the Maneui-sa (萬義寺) Temple, the headquarter of Cheontae Order, Dharma-talk concerning Gyehwan hae was given among 330 Cheontae Order monks. This showed most of the Cheontae Order monks at the end of Goryeo and the early period of Joseon (朝鮮) accepted Gyehwan hae . The publication of Gyehwan hae had become more active in Joseon period. They restored the late Goryeo edition or engraved the new editions. Especially in 1405, the version made at the Ansim-sa Temple in Jeolla-do (全羅道) which was aroused by Jogye Order monk Sinhui (信希) and handwritten by Seongdalsaeng(成達生) played an active role in the prevalence of Gyehwan hae later on. This meant that Gyehwan hae is no more the monopoly of Cheontae Order. This study is very significant and showed how we can understand the philosophical trend of the late Goryeo Cheontae Order and Buddhism as whole in Korea Buddhist history through the circulation of Gyehwan hae.