보조 지눌 사상의 통시적 현재성 - 정토사상을 중심으로 -

Abstract

In this paper I provide grounds for my argument that Chinul accepted the Pure Land thought. In the academic circles of Buddhist studies in Korea a series of conflicting ideas regarding Chinul’s acceptance of the Pure Land thought have been published. While Professor Shim, Jae-ryong(1990) asserted that Chinul did not accept the Pure Land thought, Professor Keel, Hee-sung(2001) argued otherwise. Keel approved Yeombulyomun(念佛要門, The Essential Method of Reciting the Buddha's Name) as authored by Chinul, and used bibliographical sources from it in order to support his argument. However, I find the basis for proving Chinul’s acceptance of the Pure Land thought in Gwonsujeonghyegyeolsamun(勸修定慧結社文, Exhortations to Practice for Samadhi and Prajna Society) instead. Although I agree with Keel on Chinul’s acceptance of the Pure Land thought, my grounds for this argument is based on different bibliographical sources than his. One of the reasons for this is because that there has been some suspicions that Yeombulyomun was not written by Chinul. However, this does not mean that I agree with the speculation that Yeombulyomun is not a work of Chinul. I think the supposition that this book was not composed by Chinul solely based on the fact that some of its content implies the acceptance of the Pure Land thought, is a ‘fallacy of vacuity.’ In fact, the philosophical structure of Chinul embraces the Pure Land thought. Although Chinul criticized the tendency of relying on the Pure Land without performing Buddhist practice or moral deeds, he accepted the idea of the ‘Mind-Only Pure Land(唯心淨土).’ In light of the concept of ‘Diachronic Contemporaneity(通時的現在性),’ I endorse the idea in Chinul’s philosophy that accepts the Pure Land thought from the perspective of Zen Buddhist monk.