高麗時代 中國遊學僧이 傳法한 五家七宗 (The introduction of the oga-chiljong(五家七宗) by the Koryŏ monks who studied to China)

서지정보

· 발행기관 : 한국불교연구원
· 수록지 정보 : 불교연구 / 27호 / 155 ~ 185페이지
· 저자명 : 강명희

초록

In this paper, we devided the relation between Koryŏ monks who studies to China from the middle to the last of the Koryŏ period, or the five families and seven schools in Chinese zen, into the five periods of Koryŏ sŏn, and examined it.
The five periods of Koryŏ sŏn are as like that the 1st period is from King T'aejo Wang-gŏn to the beginning of King Kwang-jong, the 2nd is from the middle of King Kwang-jong to before Master T'aegak Ŭich'ŏn's activity, the 3rd is from Master T'aegak Ŭich'ŏn's activity to before the Musin government, or the military regime, the 4th is from the Musin government to before King Gongmin's enthronement, and the final is from King Gongmin to the fall of Koryŏ dynasty.
The distinctive feature of five periods in the relation, especially thought relation between Koryŏ monks who studies to China from the middle to the last of the Koryŏ period and the oga-chiljong(五家七宗) are as like below.
In the 1st period, the monks who studied to China studied mainly in 雲居道膺 who was a pupil of 법안문익 in 조동school. The famous monks were 慶猷, 逈微, 麗嚴, 利嚴 who were called the four fearless masters in Koryŏ.
In the 2nd period, the monks who studied to China were influenced mainly by 法眼宗. King Kwangjong send 36 monks to 永明延壽 in China to introduce 法眼宗. In this period, the famous monks of Koryŏ who had relation to 法眼宗 were 智 宗, 英俊, 釋超, who were well acquainted with sŏn and theory and practice of buddhism.
In the 3rd period, the sŏn school was a little depressed, because Ch'ŏnt'ae school the were introduced by Master T'aegak Ŭich'ŏn's from China became active. In period, 學一 tried to raise sŏn school against Ch'ŏnt'ae school, and 坦然, though he did not study to China, studied sŏn through letters with sŏn masters of nothern Sung dynasty in China, and 李資 玄 who was a layman established creative trend of sŏn that was based on theory of 首㘄嚴經.
In the 4th period, the kuksa, or the National Preceptor played an active part. Though they could not study to China because of circumstances home and abroad, they raised creative trend of ganhwasŏn in Koryŏ. In examine to relation between Chinul and Hesim(慧諶), we find that ganhwasŏn was popular in the 4th period In the 5th period, it was laid great emphasis on the genealogy from a master to a pupil, so many monks tried to study the ganhwasŏn to China. The famous monks in the sŏn school of the last period of Koryŏ dynasty were 保佑, 慧根, 景閑 who were called as three masters in the last period of Koryŏ(麗末三師), or three masters in the last period of Koryŏ dynasty. They all studied advanced ganhwasŏn to Yűan Dynasty in China

영어초록

In this paper, we devided the relation between Koryŏ monks who studies to China from the middle to the last of the Koryŏ period, or the five families and seven schools in Chinese zen, into the five periods of Koryŏ sŏn, and examined it.
The five periods of Koryŏ sŏn are as like that the 1st period is from King T'aejo Wang-gŏn to the beginning of King Kwang-jong, the 2nd is from the middle of King Kwang-jong to before Master T'aegak Ŭich'ŏn's activity, the 3rd is from Master T'aegak Ŭich'ŏn's activity to before the Musin government, or the military regime, the 4th is from the Musin government to before King Gongmin's enthronement, and the final is from King Gongmin to the fall of Koryŏ dynasty.
The distinctive feature of five periods in the relation, especially thought relation between Koryŏ monks who studies to China from the middle to the last of the Koryŏ period and the oga-chiljong(五家七宗) are as like below.
In the 1st period, the monks who studied to China studied mainly in 雲居道膺 who was a pupil of 법안문익 in 조동school. The famous monks were 慶猷, 逈微, 麗嚴, 利嚴 who were called the four fearless masters in Koryŏ.
In the 2nd period, the monks who studied to China were influenced mainly by 法眼宗. King Kwangjong send 36 monks to 永明延壽 in China to introduce 法眼宗. In this period, the famous monks of Koryŏ who had relation to 法眼宗 were 智 宗, 英俊, 釋超, who were well acquainted with sŏn and theory and practice of buddhism.
In the 3rd period, the sŏn school was a little depressed, because Ch'ŏnt'ae school the were introduced by Master T'aegak Ŭich'ŏn's from China became active. In period, 學一 tried to raise sŏn school against Ch'ŏnt'ae school, and 坦然, though he did not study to China, studied sŏn through letters with sŏn masters of nothern Sung dynasty in China, and 李資 玄 who was a layman established creative trend of sŏn that was based on theory of 首㘄嚴經.
In the 4th period, the kuksa, or the National Preceptor played an active part. Though they could not study to China because of circumstances home and abroad, they raised creative trend of ganhwasŏn in Koryŏ. In examine to relation between Chinul and Hesim(慧諶), we find that ganhwasŏn was popular in the 4th period In the 5th period, it was laid great emphasis on the genealogy from a master to a pupil, so many monks tried to study the ganhwasŏn to China. The famous monks in the sŏn school of the last period of Koryŏ dynasty were 保佑, 慧根, 景閑 who were called as three masters in the last period of Koryŏ(麗末三師), or three masters in the last period of Koryŏ dynasty. They all studied advanced ganhwasŏn to Yűan Dynasty in China

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