ScholarWorks@숙명여자대학교

초록

In this writing I looked into <An Epilogue to The Shuramgama Sutra>(楞嚴經跋) by Si Seub Kim(金時習), which he wrote in the year of his death. <An Epilogue to The Shuramgama Sutra> is short but there are meanings in that some aspects of his understanding of Buddhism can be confirmed. The followings are the summary of the subjects discussed in the body. Si Seub Kim wrote <An Epilogue to The Lotus Sutra>(法華經跋) and <An Epilogue to The Shuramgama Sutra> at Muryangsa(無量寺) where his old friend Jehee(智熙) was staying in February, 1493. Si Seub Kim said, The Shuramgama Sutra(楞嚴經) was the last sutra of the Prajna Period(般若時) and was the sutra of Expedient Teaching(權敎) and Gradual Teaching(漸敎) discussed at the stage towards The Lotus Sutra(法華經). Such opinion is that accepting five periods and eight teachings(五時八敎) and Kyehwanhae(戒環解). Also he understood that The Shuramgama Sutra makes it clear that all existences attach primary importance to the nature of Buddha, ask and answers the whereabouts of mind, and tells how to react to all kinds of obstacles during asceticism. Si Seub Kim said that though The Shuramgama Sutra describes 50 obstacles that can be raised during Zen meditation, we cannot discuss matters of Zen that 'independence of words or writing'(不立文字), 'directly pointing to the human mind'(直指人心), or 'perceiving one's true nature and attaining Buddhahood'(見性成佛) seek, since it removes the distinction of 'expediency and truth'(權實) and 'the doctrinal school and Zen school'(敎禪). It is said that this is only possible when it comes to 'the Perfect teaching'(圓敎), the time only when the stage of unite is reached, which is The Lotus Sutra. The Lotus Sutra which gives Perfect teaching is a sutra of 'doctrinal school'(敎宗) and should be looked into with a perspective of 'Zen school'(禪宗). Discussion regarding the relation of doctrinal school and Zen school has been the main of Korean Buddhism history. It is well known that before Si Seub Kim, Chinul(知訥) sought to embrace the literature of sutra or doctrinal school. It can be said that Si Seub Kim is an extension of this. Only after looking into <An Epilogue to The Shuramgama Sutra> and <The Commentary on The Lotus Strata>, I could know why Si Seub Kim tried to combine The Flower Garland Sutra(華嚴經) and The Lotus Sutra. It is because the enlightenment Zen seeks is 'sudden'(頓) and 'perfect'(圓), which are the very characteristics of The Flower Garland Sutra and The Lotus Sutra. The creativity of Si Seub Kim is realized in that he succeeded the critical mind of Chinul and combined 'the doctrinal classification'(敎判) of 'the Tiantai School'(天台宗) and the relation theory of the doctrinal school and Zen school.

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