Earticle

초록

영어

The Dhyana school in China was largely developed from the late Dang dynasty. That is, it can be said as the start of Patriarchal meditation, at this time various sects of Dhyana school were formed. In the Five Houses and Seven Schools (五家七宗) , the first formed Dhyana sect was the Wiang order of the Majo school. The name came from the first letters of Master Wisan and his disciple Angsan. The Seon of Wiang order is to realize the law of timely causality disclosing the thought of Patriarchal meditation and do one’s best for daily lives as Tathata Buddha. And also before Angsan was studying under the Wisan school, he gained the dharma with 97 perfect laws from Tamwon Eungjin. After then, the one perfect law was used as the teaching of how to do Hwadu for his disciples or the way of enlightenment. By Daetong, Sunji, Muyeom, the Seon wind of Wiang order was blown from the late Silla to the early Goryeo periods in Korea. Daetong, a disciple of Muyeom studying in the Seongjusanmun, was transmitted for the dharma though, he did not develop it in the Silla. Sunji in the Ogwansanmun attained the dharma of Angsan and came back to the Silla. He systemized the levels and principles of Buddhahood with 17 perfect laws. Muyeom in the Seongjusanmun developed the discussion of Nothing to say based on the theory of Angsan. Of course, he mentioned the discussion of Nothing to say as the superiority theory of Patriarchal meditation in Korea though, the discussion of Nothing to say by Muyeom shows the part of coincidence of Seon and Doctrine. In China, the dharma lineage of Wiang order was ended as the Five generation. However the modern Seon master Heowoon developed the Seon wind of Wiang order, and also the dharma lineage has been transmitted. In Korea, Jigyeom in the Goryeo period re-edited the one perfect law in the collection of Jongmunwonsang. The Seon wind of Wiang order could not be developed or transmitted in the history of Dhyana school. However, after Dang dynasty (唐代) , the perfect law was expressed as the ultimate truth of round and perfect enlightenment and used as the expedient to disenchant disciples of Seon masters in East Asia and as sources for making enlightenment poems.

한국어

중국 선종의 5가(五家) 7종(七宗) 가운데 최초로 형성된 선종이 위앙종이다. 스승 위산과 제자 앙산의 앞 글자만 따서 위앙종이라고 한다. 위앙종의 선사상은 조사선 사상을 그대로 드러낸 시절인연을 자각하고 일상생활에 철저한 평상무사한 여여불이 다. 또한 앙산이 탐원 응진으로 97개의 원상 법을 얻은 뒤에 위산 문하에 들어와 제자들을 제접할 때 원상(圓相)을 활용했다. 우리나라 나말여초에 위앙종의 선풍이 전개되었는데, 대통·순지·무염에 의해서이다. 위앙종을 최초로 공부한 성주산문 무염의 제자 대통은 법을 받아왔지만, 신라에서 전개하지 않았다. 오관산문 순지는 앙산에게서 법을 얻어 신라로 돌아와 견성성불의 단계와 원리를 17개의 원상으로 체계 화했다. 성주산문 무염은 앙산의 설을 근거로 무설토론을 전개했다. 중국에서는 북송대에 위앙종이 5대로 법맥이 끊겼는데, 근현대 선사인 허운에 의해 위앙종 선풍이 다시 전개되고, 법맥도 전승되고 있다. 우리나라는 고려 때 지겸이 『종문원상집』을 통해 일원상을 재편집했다. 위앙종의 선풍은 선종사에 발전되거나 전승되지 못했지만, 원상은 당대(唐代) 이후 제자들을 깨우치는 방편으로 활용되 기도 하고, 오도송으로 표현되었다.

목차

국문 초록
 Ⅰ. 들어가면서
 Ⅱ. 위앙종의 종지(宗旨) 및 선풍(禪風)
  1. 위앙종의 선사들
  2. 위앙종의 선사상
 Ⅲ. 무염의 무설토론과 앙산의 선사상
 Ⅳ. 오관산문 순지의 일원상과 전개
  1. 신라 순지의 일원상
  2. 동아시아 일원상 선풍의 전개
 Ⅴ. 나가면서
 참고문헌
 Abstract

키워드

위앙종 앙산(仰山) 순지(順之) 무염(無染) 원상(圓相) 무설토론(無舌土論) The Wiang order Angsan (仰山) Sunji (順之) Muyeom (無染) Perfect laws (圓相) The discussion of Nothing to say (無舌土論) .

저자

• 신명희(정운) [ Sin, Myung-Hee | 중앙승가대학교, 강사 ]

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