高麗時代『楞嚴經』 思想의 受容硏究 : 『普幻解』成立을 中心으로

다국어 초록 (Multilingual Abstract)

Because of s´u￣rangamasu￣tra(楞嚴經) is a sutra, which is affluenced and integrated by Mahayana Buddhism’s colorful theory. s´u￣rangamasu￣tra which has the meaning of the best sutra of many other sutras as Buddha of scheme of accordance with C’ien-t’ai(天台), Hua-yen(華嚴), Esoteric Buddhism(密敎), Zen Buddhism(禪宗). And introduction of s´u￣rangamasu￣tra in koryo is accomplished by Taegakkuksa(大覺國師) Uich’on(義天: 1055-1101) who introduced C’ien-t’ai-tsung(天台宗) to korea in it’s the middle ages. s´u￣rangamasu￣tra is introduced in middle period of koryo and circulated by last period of koroyo and it was possible because it has social and religious background.
Which means through every stage of koryo the spirit of refence of fatherland is emphasized for Confucianism and Buddhism and is possible because of buddhist　s intention of confucian of it　s infomal discord and changes which is related with political powers.
After last period of koryo s´u￣rangamasu￣tra is populated even between Zen Buddhism because of Lee Ja Hyon(李資玄: 1061-1125) as a representative Kosa(居士) in koryo dynasty. It seems that after Uich　on is establishment of C　ien-t　ai-tsung and before Chinul(知訥: 1158-1210) showed up, Lee Ja Hyon　s Neungeumzen(楞嚴禪) played role of a connection of two.
There is a common primary factor of s´u￣rangamasu￣tra　s acceptance and it　s popularity. It is based upon a recognition of their political, social and religious confusion and disorder as age of decadence and they think the counterproposal can be founded in s´u￣rangamasu￣tra. s´u￣rangamasu￣tra which is accepted by this background is sythesized with other religions. If s´u￣rangamasu￣tra is defined as Esoteric Buddhism and Confucianism and then the main causes will be found out. And the former, s´u￣rangamasu￣tra is accepted by koryo easily because of their similarity of Esoteric Buddhism which made koryo develope the s´u￣rangamasu￣tra in basis of Esoteric Buddhism. And in koryo for s´u￣rangamasu￣tra was prevalent ceremony like Neungeum Buddhist lecture meeting(楞嚴法會) and recitation of s´u￣rangama-sam?dhi-dh?ran?(楞嚴呪) is accomplished.
We must consider Confucianism’s ifluence either. In period of koryo many Confucianists had position of theory of Buddhism and Confucianism’s accordance divided into two theory.
One is Choi Eun Yui(崔彦?) and Uich’on’s predominating position of Buddhism and the other is Lee Ja Hyon, Lee kyu Bo(李奎報) and Lee Saek(李穡)’s accordance theory which is proposed by Confucianist who was well meaning of Buddhism and influenced by exchang of thought. They have bigger relative importance than any other scholars, because they paved the way for accepting s´u￣rangamasu￣tra and make it the means of understanding of Buddhism.
s´u￣rangamasu￣tra which is existed of backgrounds of chinese social, political and religious backgrounds, was accepted by koryo which has a similar and a postulate and prevailed between middle period of koryo and late period of koryo.
And then various commentary books of s´u￣rangamasu￣tra was read and most of all Chiehuan(戒環)　s Su Neung Eum Kyoung Yohae(首楞嚴經要解) was highlighted for the representative commentarybook in late period of koryo. The prevalence of Su Neung Eum Kyoung Yohae was the direct cause of Bohuan　s Su Neung Eum Kyoung Huanhae Samboki(首楞嚴經環解刪補記) which criticize and retranslate Su Neung Eum Kyoung Yohae(首楞嚴經要解).
Bohuanhae of Bohuan is condensed as external and internal background. The external backgrounds can be that indication and completion of error and the internal backgrounds can be that purpose of inspiration of nationalism by criticize and analysis view of history, religions and recognition which is formed incomparably in independent position.
And to consider constitution and content　s peculiarity, s´u￣rangamasu￣tra is classified as two. One is a part which is represented his own view by analysis. The other is a part which device synthetic understanding of thought by analysing and rearranging Su Neung Eum Kyoung Yohae and then Ilyen(一然) proofread that and appented twenty-two items which is questioned, to presentbook.
Bohuanhae has significance for initial book which critize and amend chinese writing of books, and this means Bohuanhae has significance for initial sutra which reflected Confucianism and Buddhism　s the world of thought view of recognition and world.
And to arramge and sythesize general stream of academy has deep relation with Bohuan　s recognition of Buddhism in koryo society. Furthermore an aim which inspirate the spirit of independence with that is embossed.

목차 (Table of Contents)

• 目次
• Ⅰ. 緖 言 = 1
• 1. 問題提起 = 1
• 2. 硏究範圍 = 4
• Ⅱ. 楞嚴經의 傳來와 流通 = 7
• 1. 楞嚴經의 性格 = 7
• 2. 楞嚴經의 傳來 = 10
• 3. 楞嚴經의 流通과 그 特性 = 12
• 1) 楞嚴經의 流通 背景 = 12
• 2) 流通 過程上의 影響 關係 = 24
• Ⅲ. 高麗 楞嚴經의 盛行과 註釋 傳來 = 55
• 1. 楞嚴經의 盛行 = 56
• 1) 王權의 正統性 確立과 擁護 = 57
• 2) 敎說들의 思想的 統合 = 61
• 2. 註釋書의 傳來 = 69
• 1) 傳來期의 樣相 = 69
• 2) 普幻解 以前의 註釋書들 = 73
• Ⅳ.普幻解의 撰述과 그 特徵 = 77
• 1. 普幻解의 撰述 = 77
• 1) 普幻의 生涯 = 77
• 2) 撰述背景 = 78
• 2. 分類體系와 特徵 = 86
• 1) 分類體系 = 86
• 2) 普幻解의 註釋的 特徵 = 90
• 3. 普幻解의 流通과 그 價値 = 128
• Ⅴ. 結 論 = 130
• 참고 문헌 = 134
• ABSTRACT = 139