우담홍기(優曇洪基) 『선문증정록』의 삼종선 비판

Abstract

Udam Honggi(1822-1881) re-confirmed the traditional interpretation of Patriarch-Sŏn=Beyond-the-norm-Sŏn, Tatagatha- Sŏn=Logic-Sŏn through the Sŏnmun Jeungjeongrok(禪門證正錄, Records of True Enlightenment of Sŏn) based on the Sŏnmunkangyochip(禪門綱要集, Collection of Essentials of the Sŏn) and the Sŏnmunyŏmsongsŏrhwa(禪門拈頌說話, Prose and Verse Comments on the Sŏn School) in order to criticize the Three Kind of Sŏn Thought. While Baekpa divided the first phrase into Patriarch-Sŏn, the second phrase into Tathagatha-Sŏn, and the third phrase into Logic-Sŏn and assigned canonical understanding to the third phrase, Udam understood the second phrase's Tathagatha-Sŏn as a self-achieving Sŏn, which means One Vehicle Teaching such as <Avatamsaka Sutra>, <Lotus Sutra>, and <Awakening of Faith>. It is also characteristic that Udam proved Patriarch-Sŏn's superiority by citing the story of Patriarch Jingwi published in Sŏnmunpojangnok(Record of the Treasure Store of the Sŏn School). Both metaphor of Killing and Healing were Patriarch-Sŏn, which had no superiority and inferiority, and Qingyuan-line and Nanyue-line passed on killing and healing, respectively, after the sixth patriarch, and four houses of Linji, Yunmen, Guiyang, and Fayan were assigned to the Nanyue-line. This is the view that inherited Sŏn'ga kugam(禪家龜鑑, Mirror of the Sŏn School) in relation to the succession of the five house of Sŏn. The Huaŏmilsŭngkyo(華嚴一乘敎, One Vehicle Teaching of Huayan) is reaffirmed as Tathagatha-Sŏn, which historical Buddha realized himself, and the relationship between Patriarch-Sŏn and Tathagatha-Sŏn is understood as Sŏn and the doctrine which means ‘Simultaneous cultivation of Sŏn and Doctrinal studies’. This idea can be understood as the result of the revelation of the succession of Master Bojo and identity of Linji lineage, which are considered to be the characteristics of Buhyu-lineage centered on Songgwangsa Temple in the late Joseon Buddhist Society.