With regard to his view about Seon Buddhism, Choi Chi-Won was more distinguished figure than any other Confucians in the Late Silla period. He had such a profound knowledge on Buddhism and especially on Flower Garland Sutra. Therefore, it can be said that his view on Seon Buddhism was very unique. He first proposed the idea that the Seon(meditative teachings) and the kyo(textual teachings) were identical. But soon he claimed that the priority of the Seon over the kyo. This change was due to the fact that Seon Buddhism was closely related to the hoj ok(the local power) group. After having seen the change of Seon Buddhism, he recognized that the Seon had the priority over the kyo. With regard to the training of the Seon, he also showed his change of view: first, he emphasized Sudden Enlightment rather than Slow Enlightment, after then he thought that Sudden Enlightment and Slow Enlightment were identical. This change occurred as his knowledge on Flower Garland Sutra Buddhism had been deepened. Besides his view on Seon Buddhism, an attention has to be paid to his writing on the history of Seon Buddhism. Through various resources, he revealed that the Monk Toui was the first introducer of Southern Order. And he wrote the history of Seon Buddhism with his own standard. In the meanwhile, he also understood the difference between Northern Order and Southern Order. This can be inferred from his full writing of the records related to the preaching of the monks. His thought on the activity of the monks was also unique. Among them, he paid attention to the Monk Nanghye(800-888). For his ideas were parallel with the aims of Nanghye. The advice which Nanghye gave to the king seems to have been similar to the advice on current affairs which Choi Chi-Won gave to the king Jinseong(r.887-897). He also put emphasis on the fact that the Monk Nanghye had worked in person. It seemed that he had been impressed by the fact. Finally, Choi Chi-Won had the following ideas on the contemporary Seon-jong-san-muns(禪宗山門; Seon Buddhist mountain schools). It was very influential at that time. Among them, he highly appreciated Sungju Sanmun than any other Sanmuns. Other Sanmuns were outnumbered by Sungju Sanmun. Therefore he did not mention much Huiyang Sanmun established by the Monk Tohon or Sanggaesa featured by Hyso. Though there was no concrete mention of the relationship between Sanmun and the local power, he did not see it as affirmative.
目次
Ⅰ. 머리말 1 Ⅱ. 禪에 대한 인식 3 Ⅲ. 新羅 禪宗史에 대한 認識 12 Ⅳ. 禪僧의 活動에 대한 認識 17 Ⅴ. 禪宗 山門에 대한 認識 23 Ⅵ. 맺음말 26
