동아시아의 징관(澄觀)화엄 계승과 그 역사적 전개 -- 송대와 조선후기 화엄교학을 중심으로= The Legacy of Jing`gwan/澄觀`s teaching of Hwa`eom Buddhism throughout East Asia, and its Historical Meaning -Examination of the Hwa`eom-based Academic Buddhism of the Chinese Sung dynasty, and also of the Latter half period of the Joseon dynasty -
華嚴敎學=Hwa'eom-based Academic Buddhism; 澄觀=Jing'gwan; 法藏=Beob‘jang; 觀復=Gwan'bok; 師會=Sa'hwe; 同敎一乘=“All academic Buddhism share the same importance”; 別敎一乘=“a particular type of academic Buddhism comes before all else”; 禪敎兼修=Pursuit of both Academic Buddhism and Zen Buddhism; 華嚴疏.抄=; 私記=Private memorandum
摘要
본고는 중국 華嚴敎學의 집성자인 澄觀사상의 동아시아적 전개와 계승을 중국 송대와 조선후기 화엄교학에 초점을 맞추어 고찰한 것이다. 송대 화엄교학의 특징은 法藏과 징관 화엄의 대비구도로 이해된다. 징관과 宗密의 사상을 계승한 觀復의 『會解記』는 화엄의 ``同敎一乘``을 강조하여 諸敎융합적인 송대의 교학경향에 부합하였고, 화엄 ``別敎一乘``의 절대성을 강조한 師會계통은 법장교학을 계승하여 화엄 우위의 정통주의를 표방하였다. 조선후기에는 禪, 敎, 念佛을 병행하는 三門체계가 정립되었고 看話禪과 화엄으로 대표되는 禪敎兼修가 추구되었다. 중국 嘉興大藏經의 징관 『華嚴疏,抄』가 17세기말 조선에 유입되고 유통되면서 화엄 講學이 성행하고 주석서 私記저술이 본격화되었으며 18세기에는 ``화엄의 시대``라고 할 만큼 교학을 중시하는 경향이 나타났다. 즉 징관 화엄이 큰 영향을 미치면서 화엄은 선종의 祖師禪과 동격으로 이해되었고 선과교의 두 전통이 병립하여 계승되었다.
Determined in this article, is how the Buddhist teaching of Jing'gwan/澄觀, who is known to have 'completed' the Hwa'eom-based Academic Buddhism(華嚴敎學) in China, was spreaded throughout regions of East Asia, as well as how it was relayed to the following generations of Buddhist priests. Such determination will be made by examining the Hwa'eom-based Academic Buddhism that not only prevailed inside the Chinese Sung dynasty, but also prospered in the Korean Joseon dynasty in its latter half period. The main characteristic of Chinese Sung's Hwa'eom-based Academic Buddhism is the coexistence of Beob'jang/法藏's Hwa'eom teachings and Jing'gwan's Hwa'eom teachings. Gwanbok'/觀復's Hwe'hae-gi/會解記, which inherited the thoughts and teaching of Jing'gwan and Jong'mil/宗密, emphasized the Hwa'eom teaching's ‘同敎一乘(“Dong'gyo Il'seung: All academic Buddhism share the same importance”)’ principle, and maintained a close relationship with the attitude of academic Buddhism of Sung, which tried to invite all kinds of academic Buddhism and gather them together. On the other hand, the line of Sa'hwe/師會 emphasized the ultimate nature of Hwa'eom's another supposed principle ‘別敎一乘(“Byeol' gyo Il'seung: a particular type of academic Buddhism comes before all else”).’ He inherited Beob'jang's teachings, and claimed the status of legitimacy which usually considered Hwa'eom teachings above all else. In the latter half period of the Joseon dynasty, a three-pronged system (“Sam'mun/三門”), which included character-building pursuits of Zen(禪), academic studies of buddhism(敎), and the Yeombul/念佛 practices, was established. Also, the teachings of both Gan'hwa Zen(看話禪) and Hwa'eom studies were pursued at the same time by the same people("禪敎兼修"). Jing'gwan's acclaimed writings of Hwa'eom So-Cho/華嚴疏.抄, inside China's Ga'heung Grand Collection of Sutras(嘉興大藏經), was introduced to the Joseon people at the end of the 17th century, and after that preaches of Hwa'eom's teaching increased, while the publications of 'private memorandums(私記),' which were actually proofread commentary versions of the original texts, became a new norm. The pursuit of academic Buddhism became so dominant, that the 18th century was actually called the 'Era of Hwa'eom.' With the influences of Jing'gwan's Hwa'eom teachings strongly appreciated more than ever, Hwa'eom teachings came to be considered as positioned at the same level of Zen Buddhism's Josa Zen(祖師禪) teachings. Such atmosphere enabled traditions of both Zen Buddhism and Academic Buddhism to be adequately succeeded by the Joseon(Korean) people.
目次
I. 서론: 동아시아 화엄교학의 한국적 전개 269 II. 宋代의 화엄교학 이해와 澄觀 계승 271 III. 조선후기 화엄교학 성행의 배경과 양상 280 IV. 맺음말 290
