The Seon school(禪宗) in China was flowed into late Silla without special friction, for there had been the academic basis for accepting the Seon school. To approach this theme, I research Kum-gang-sam-maekyung-non( 金剛三昧經論 ), alleged as his writing, written at his old age. Wonhyo established the ekay na thought(一乘思想) on the basis of nya(空) thought in mah y na buddhism. Wonhyo's seon thought was within the boundary of ekay na thought and he naturally accepted the tath gata-seon(如來禪) after Dharma(達摩) within this boundary, too. The tath gata-seon(如來禪) was not all of his seon thought, for the ekay na thought was the bottom of his thought. Generally Wonhyo's critical spirit is expressed as the thought of wha-j ang (話諍思想), and his spirit of wha-j ang(話諍) is fully revealed at the aspect of seon. Beyond the boundary of tath gata-seon(如來禪), and within the limit of the ekay na thought(一乘思想), he search for the genuine seon(眞禪). And to bring the spirit of mah y na bodhisattva's way(菩薩道), which can't be satisfacted by only meditation and wisdom(定慧), to life he tried to supplement the limit of seon thought by emphasizing the practice of great pity(大悲) and meditation and wisdom(定慧) at the same time. Through the expression of genuine seon(眞禪) in Kum-gang-sam-mae-kyung-non( 金剛三昧經論 ) we can affirm there had been actively debated about seon at that time. Regarding the history of seon thought Wonhyo's seon thought is nearer to tath gata-seon(如來禪) than seon school which proclaim kyo-oi-bul-jun(敎外別傳). However he didn't fail to notice a lot of problems which tath gata-seon(如來禪) couldn't treat and he set forth them in Kum-gang-sam-mae-kyung-non( 金剛三昧經論 ). Wonhyo's seon thought can be epitomized as below. To put genuine seon(眞禪) on a par with seon p ramit (禪波羅蜜), to practice great pity(大悲) and meditation and wisdom(定慧) at the same time, these two aspects is the core of his seon thought. Wonhyo's seon thought head for the harmony benefiting oneself(自利) and benefiting others(利他) and its perfect appearance is the ekay na thought(一乘思想).
Ⅰ. 들어가는 말 1 Ⅱ. 여래선과 원효의 선학 2 1. 敎의 중시 2 2. 『능가경』 중시— 附: 『금강삼매경』의 편찬 문제 5 3. 여래선과 원효의 관계 8 Ⅲ. 원효 선학의 몇 가지 특징 9 1. 참된 선[眞禪]의 모색 9 2. 大悲의 강조 12 Ⅳ. 맺음말 13