혜암성관(慧菴性觀, 1920~2001)의 선사상과 한국불교에서의 위상

Abstract

A Buddhist priest, Hyeamseonggwan(慧菴性觀; 1920-2001) was the tenth generation of the Jogye Order’s highest priest. As for his style of scripture quotations, he made little reference to Guifeng Zongmi(圭峰宗密; 780-841) or Yongming Yanshou(永明延壽; 904-975). Both advocated the idea of seongyogyeomsu(禪敎兼修), and have been widely referred by many Buddhist priests since the Joseon period. And yet, priest Hyeam hardly did so as he advocated the idea of donodonsu(頓悟頓修). He mostly referred to quotations from the Tang dynasty, while rarely referring to those from the Song dynasty. He is also set apart from other priests in that he rarely mentioned Dahui Zonggao(大慧宗杲; 1089-1163). It is because priest Hyeam believed that Zen buddhism of the Tang dynasty was superior. As for philosophical characteristics of priest Hyeam, he did not preach the idea of jeongtowangsaeng(淨土往生). Most priests of the Joseon dynasty acknowledged the idea of seobangjeongto(西方淨土) and yearned to be born again in that pure land after death. However, priest Hyeam only advocated the idea of yushimjeongto (唯心淨土), and never preached about jeongtowangsaeng in younggabeopmun(靈駕法門). This is a proof that he was faithful to his duty as a Zen priest. He argued that one can attain gugyeonggak(究竟覺) only after acquiring omaeilyeo(寤寐一如), which is closely related to Śūraṁgama-sūtra(楞嚴經). Śūraṁgama-sūtra exerted influence on many priests since the Goryeo dynasty, and it needs to be further examined how the scripture was accepted at the Haeinsa Temple.