본 논문은 「安養讚」에 나타난 함허득통(1376-1433)의 정토관에 대해서 살펴보았다. 논자가 이미 발표한 다른 논문에서 언급한 바와 같이 경기체가의 형태를 빌어 정토의례용으로 활용될 수 있도록 찬탄문을 작성하였다. 그 중에서도 재창을 하면서 대중들이 함께 참여할 수 있도록 반복한 찬탄문은 다른 곳에서는 보이지 않는다.
다음으로 「안양찬」의 10게송을 내용별로 분류해 보면, 첫째 제1송에서 2송까지는 피안불과 차안불의 권유에 의해서 극락정토의 모습이 들어난 것을 찬탄하고 있다. 둘째 제3송에서 제5송까지는 칠보장엄의 극락정토 의보장엄에 대해서 찬탄하고 있다. 극락세계의 환경적인 요소인 칠보누각, 칠보연지 등에 대해서 상세히 찬탄하고 있다. 셋째 제6송에서 제7송까지는 시방제불에게 공양하고, 극락대중의 공양에 대한 의보장엄을 찬탄하고 있다. 넷째 제8송에서 제10송까지는 십념염불로 극락대중의 덕상과 왕생방법 및 내영접인에 대해서 찬탄하고 있다.
따라서 함허는 단순한 선사로서 수행한 대선지식만이 아니고, 정토사상과 신앙을 유포하기 위해 노력한 면도 보인다. 특히 정토신앙을 의례화하여 대중들이 쉽게 접근할 수 있는 방법을 제시한 것이 「안양찬」이라고 생각된다.
The purpose of this research is to examine the viewpoint of the Pure Land of the Seon master Hamheo Deugtong (1376-1433) which appeared in Anyang chan (安養讚). As I mentioned in other papers already published, I wrote a glorification in the form of the gyeonggichega (景幾體歌) that can be used as ceremonial purposes for Pure Land rituals. Among them, it is the only one of chanting in which the public could participate together during the recital. The ten eulogies of Anyang chan were classified by content, the following four characteristics can be seen. First, from the first to second verses praise the appearance of the Pure Land of Paradise at the invitation of the Amitabha of this shore and the other shore. Second, the 3rd to 5th songs are the glorification of the Adorning of the Seven Precious Jewels in the pure land of Amitabha. It admires the environmental elements of the world of paradise such as the pavilion and lotus pond with seven precious gems in detail. Third, from the 6th to the 7th hymns are a glorification of the offering to all Buddhas, and praise the promise of guarantee for the offerings of the people of pure land. Last, the 8th to 10th songs praise the virtues, methods of rebirth, and the reception of the people of pure land by the Ten Invocations for Rebirth. Therefore, Hamheo is not only a Seon master but also a Buddhist disciplined who tried to spread the ideology and belief of the Pure Land. In particular, it can be seen that he compiled Anyang chan, which presents an easily approachable way for the public to access Pure Land. He made the Pure Land belief a ritual and presented a method that the public could easily access through a ceremonial formalization.
The purpose of this research is to examine the viewpoint of the Pure Land of the Seon master Hamheo Deugtong (1376-1433) which appeared in Anyang chan (安養讚). As I mentioned in other papers already published, I wrote a glorification in the form of the gyeonggichega (景幾體歌) that can be used as ceremonial purposes for Pure Land rituals. Among them, it is the only one of chanting in which the public could participate together during the recital. The ten eulogies of Anyang chan were classified by content, the following four characteristics can be seen. First, from the first to second verses praise the appearance of the Pure Land of Paradise at the invitation of the Amitabha of this shore and the other shore. Second, the 3rd to 5th songs are the glorification of the Adorning of the Seven Precious Jewels in the pure land of Amitabha. It admires the environmental elements of the world of paradise such as the pavilion and lotus pond with seven precious gems in detail. Third, from the 6th to the 7th hymns are a glorification of the offering to all Buddhas, and praise the promise of guarantee for the offerings of the people of pure land. Last, the 8th to 10th songs praise the virtues, methods of rebirth, and the reception of the people of pure land by the Ten Invocations for Rebirth. Therefore, Hamheo is not only a Seon master but also a Buddhist disciplined who tried to spread the ideology and belief of the Pure Land. In particular, it can be seen that he compiled Anyang chan, which presents an easily approachable way for the public to access Pure Land. He made the Pure Land belief a ritual and presented a method that the public could easily access through a ceremonial formalization.
