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일반논문 : 『진심직설(眞心直說)』의 판본 계통과 보조지눌(普照知訥) 찬술설의 출현 배경
손성필 ( Sung Phil Sohn ) 한국사상사학회 2011 韓國思想史學 Vol.0 No.38
본고는 『진심직설』 판본의 계통을 파악하여 비교·검토하고, 관련 기록을 분석함으로써, 진심직설이 누구의 저술로 인식되었는지, 어떻게 지눌의 저술로 인식되게 되었는지에 대해 살펴보았다. 본고의 검토 결과를 간략히 정리해보면 다음과 같다. 『진심직설』에 관한 가장 앞선 기록인 금대의 선사 정언의 탑명에는, 『진심직설』이 그의 저술로 명기되어 있다. 『진심직설』 판본 중 가장 앞서는 것은 명 만력 연간에 간행된 북장판본과 개원사 간본이다. 이 두 판본을 통해 볼 때, 중국에서 『진심직설』은 저자미상의 저술로 인식되었으며, 늦어도 1447년 이전부터 저자미상의 저술로 전승되어 왔다. 17세기 이후 『휘목의문』과 『열장지진』의 영향으로 ``지눌``의 저술이라는 인식이 일부 있었다 하더라도, ``지눌``이 ``고려의 보조선사``인지는 알지 못했다. 그러므로 중국에서 『진심직설』을 ``보조 지눌``이 찬술했다고 하는 인식이 있었다고 할 수 없다. 한국에서는, 1799년 송광사간 『고려국보조선사수심결』·『진심직설』 합본보다 앞서는 『진심직설』 판본, 사본은 물론, 관련 기록, 인용 사례도 확인된 바 없다. 18세기 후반에 가흥장판 『고려국보조선사수심결』·『진심직설』·『보장론』 합철본의 모사본이 유입되었는데, 이 모사본을 저본으로 송광사 간본이 간행되었다. 가흥장판본 합철본은 타 저술의 합부, 대장경의 편차, 제명의 편집, 장정방식의 변화 등 여러 서지적 요인으로 인해, 『진심직설』이 보조 지술의 저술로 오인되기 쉬운 상태였다. 이 합철본을 보고, 이충익과 송광사측은 『진심직설』을 지눌의 저술로 판단하였다. 송광사측은 이러한 판단을 반영하여, 가흥장판 『수심결』·『진심직설』·『보장론』 합철본의 일부 구성을 재편해 『수심결』·『진심직설』 합본을 간행함으로써, 『진심직설』이 지눌의 저술임이 더 분명히 드러나도록 하였다. 그리고 저본인 가흥장판본 합철본을 모방하여, 중국 대장경의 번각본처럼 보이도록 판각하였다. 이 송광사 간본으로 『진심직설』을 처음 접한 조선 불교계에서는, 송광사 간본의 편집·장정 상태 그대로 중국의 대장경에 수록되어 있다고 믿었을 것이다. 그러므로 대장경의 권위에 기대어 『진심직설』이 지눌의 저술임을 의심치 않았던 것이다. 그러므로 『진심직설』은 지눌의 저술이 아니며, 금대 정언의 저술이 금 멸망 이후 저자미상의 저술로 전승되다가, 18세기 말 조선에서 여러 서지적 요인으로 인해 지눌의 저술로 알려지게 되었을 뿐이다. 그렇다면 『진심직설』은 지눌의 불교사상 연구를 위한 자료로서는 가치를 잃게 되나, 동아시아 불교의 지적 성취의 하나로 여전히 높이 평가되어야 할 것이다. Jinshim-Jikseol, the Straight Talk on the True Mind, has been regarded as one of the major Zen texts of the 12th century Korean Zen master, Bojo Chinul. In 2002, Choe Yeonshik argued that Zheng-yan, a 12th Chinese Zen master, wrote Jinshim-Jikseol, but in Korea it is still regarded as a text of Chinul. In Zheng-yan`s 1188 epigraph, the oldest record of Jinshim-Jikseol, the title of this book is listed as one of his writings. By the end of the 16th century two printed editions of Jinshim-Jikseol were published, the oldest copies in existence. At the time they were regarded in China as books of unknown authorship. From these two books we learn that in 1447 Jinshim-Jikseol was regarded to be of unknown authorship. In the first half of the 17th century some Chinese monks had presumed that the book was written by a certain Chinul. However they did not know whether ``Chinul`` referred to ``Bojo Chinul``, the Korean Zen master. In 1799 Sushim-gyol was published with Jinshim-Jikseol as a single volume at Songgwang-sa, which is the oldest copy of Jinshim-Jikseol in Korea. Before this edition, there is no records about Jinshim-Jikseol in Korea. The combined volume of Sushim-gyol, Jinshim-Jikseol and Baozang-lun of Jiaxing Tripitaka was imported from China in the last half of the 18th century. For many reasons in Korea Jinshim-Jikseol has been mistakenly attributed to Bojo Chinul. When the combined copy of Sushim-gyol and Jinshim-Jikseol was published, the editor changed it to look more like Chinul`s, and also to look like a Chinese Tripitaka. Thus, Koreans who has been introduced to Jinshim-Jikseol through the combined copy at Songgwang-sa, believed that Jinshim-Jikseol is Chinul`s text. They would have no doubt that Chinul wrote Jinshim-Jikseol. As bibliographical analyses show, Chinul is not the author of Jinshim-Jikseol. Jinshim-Jikseol is a Zen text of Zheng-yan, who lived during Juchen dynasty. After the invasion of the Mongolians, Jinshim-Jikseol was regarded as a book of unknown authorship. However, because of the combined copy published at Songgwang-sa, in Korea Jinshim-Jikseol was regarded as a text by Bojo Chinul.
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손성필(Sohn Sung-phil) 한국사연구회 2012 한국사연구 Vol.156 No.-
No memorial monument to an eminent Buddhist monk was established during the first 200 years of the Joseon era. Rather, such structures only began to be erected during the 17<SUP>th</SUP> century. All in all, some 170 memorial monuments for eminent Buddhist monks were erected during the late Joseon era. These memorial monuments were erected in conjunction with Buddhist monks from the group that followed the monk Cheongheo (Seosan). The inscriptions on these memorial monuments were written by high-ranking officials. The ruling ssiok (scholar-gentry) class were the only members within Joseon society who were allowed to dedicate such memorial monuments. While monks from the lineage of Checngheo petitioned high-ranking officials from the ruling class to write inscriptions for the memorial monuments of their master. the memorial monument could only be established when a high-ranking official permitted such an action. The first memorial monument erected for an eminent Buddhist monk during late Joseon was that of the monk Samyeong during the reign of the Gwanghaegun (1609~1623). However, it was only after the establishment of the monk Cheongheo’s memorial monument during the reign of King Injo (1623~1649) that the typical characteristics of memorial monuments of late Joseonemerged. These included a descriptive attitude that maintained a certain distance from Buddhism. and the expression of the rightful tradition of the Imje (or Linii) Sect of Buddhism. The followers of the monks Samyeong, Pyeonyang, and Jewel, all of which hailed from the line of Cheongheo, intended to elevate the status of their masters and heighten the reputation of their schools through the establishment of memorial monuments and the publication of collections of their masters’ essays and writings. Based on the establishment of a memorial monument for the monk Cheongheo and the clarification of the rightful tradition on the Imje Sect of Buddhism. the followers of Pyeonyang were able to secure his status as the rightful successor of Cheongheo and the Imje Sect. It eventually expanded to become the mainstream within the Buddhist sector during late Joseon. Meanwhile, the schools of the monks Samyeong and Jewol gradually declined. Considering these facts. the establishment of memorial monuments for eminent Buddhist monks in effect marked the reestablishment of the relationship between the Buddhist sector and ssjok class. the restructuring of the Buddhist sector around the followers of Cheongheo, and the differentiation of the different schools associated with Cheongheo’s line. The establishment of memorial monuments to eminent Buddhist monks can be construed as having played a keyrole in the formation of the Buddhism of late Joseon.
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