Dongrisanmun(桐裏山門) was created by Hyecheol(慧徹). The second generation that initially passed it down was a person whose name wasn't identified. His tombstone just showed that his name included the letter 'Yeo(如).' The growth of Dongrisanmun was indebted to Yunda(允多), the third generation. Yunda's Seon(禪) was not different from the founder's, as he was an orthodox discipline of Hyecheol. Like Hyecheol, he stressed the commandments. While he studied Seon, he took a serious view of Education(敎) as well, and while looking up to Seon as his mentor, he regarded Education as of great importance as well. In other words, he saw Seon(禪) and Education(敎) in the same light. This tendency that Seon and Education stood together was the most vital feature of Hyecheol Seon, and we can find Yunda successfully inherited Donrisanmun, making it intact. Doseon(道詵) was viewed as one of the leading Seon priests who followed Dongrisanmun and as the creator of geomancy(風水地理說) in our country. He is said to have generated a unique Seon style of his own at Okryongsa(玉龍寺) in Kwangyang(光陽), South Cholla province(全羅南道), under the permission by the founder Hyecheol. As well known, however, there were constitutional problems with almost all historical data on Doseon, and it's intended in this study to pose an issue about Doseon's following Dongrisanmun for 12 reasons. And there are also five questions about Doseon(道詵) or Doseong(道乘), his discipline Kyeongbo(慶甫), and Kyeongbo's epitaph. Those questions are associated with whether Kyeongbo (and Doseon) was(were) really the followers of Dongrisanmun. If Doseong(道乘) were the same person as Doseon(道詵) and Doseon followed in the footsteps of Hyecheol, the assumption that Dongrisanmun was handed down from Hyecheol to Doseon to Kyeongbo would be reasonable. However, there is a big doubt about the argument that Hyecheol's Seon was inherited by Doseon, and there is no evidence that Doseong, the master of Kyeongbo, was actually Doseon. Concerning this issue, it's argued in this study that the Taeansa(泰安寺) genealogy from Hyecheol to a person whose name included the letter Yeo(□如) to Yunda was the orthodoxy of Dongrisanmun, and it's pointed out that the Okryongsa genealogy from Hyecheol to Doseong(or Doseon) to Kyeongbo couldn't be even a collateral line of Dongrisanmun, let alone its orthodox one. Furthermore, whether or not Doseon was a real person was not evident, and even if he actually existed, he would apparently have been another person who digged into geomancy in the end of silla era, not related to Dongrisanmun. In addition, Doseong and Doseon were not the same person and Doseong wasn't be connected to Dongrisanmun, either. So Kyeongbo also could be said not to be related to Dongrisanmun. Rather, his Seon style was an independent one of his own, separated from Dongrisanmun.
目次
Ⅰ. 들어가는 말 1 Ⅱ. 桐裏山門의 開祖 寂忍慧徹 4 Ⅲ. 桐裏山門 계보에 대한 비판적 고찰 17 1. 泰安寺 계열 17 2. 玉龍寺 계열 22 Ⅳ. 나가는 말 42
