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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The Zen priests considered the authorization of their masters to be most important. They documented the genealogy with great details in the epitaphs meant for the deceased Zen Buddhist priests.
Scholars, who in their previous studies had tried to determine the position of a certain Zen priest inside a certain genealogical hierarchy, consulted the genealogical table of the Chinese Zen Buddhism in order to speculate and understand portions of the life of the priest in question that were not covered in the epitaph itself. Such consultation often ended up being arbitrary and merely supplemental, and also led to the scholars'turning a blind eye to the genealogical references revealing a specific version of the genealogy that the owner of the epitaph and the disciples of that owner tried to highlight in the first place. The fact that the genealogical table referred to in epitaphs that were meant for Zen priests was closely related to not only the rank and position of the owner priest but also the rank and position of the disciples, was unfortunately ignored in the process as well. In this research, the epitaphs themselves were carefully and meticulously analyzed, before the characteristics of the Zen prie s'recognition of genealogy issues were derived from the epitaphs'contents.
In case of the epitaph created for priest Yeoeom of the Seongju School, the genealogical order was changed by eliminating Yueom from the genealogical order of which he received certification from China, and also by inserting Bocheol from the MajoDoil line. This kind of alteration was made in order to enhance the influences of the Seongju School, and also to accomodate the wishes of the newly established Goryeo dynasty government. In the Bongrim School, the Zen priests switched their emphasis from the Bongrim-sa temple to the Haemok mountain and then back again, while showing discrepancies in documenting the Chinese genealogy as well. This was because the Godal Seonweon temple of priest Chanyu at the Haemok mountain was designated as the Budong Seonweon(不動禪院) during the reign of King Gwangjong, and was also because most of the priests who studied overseas returned to Goryeo during the dynasty's early days after receiving certifications from the Zen priests of the SeokduHicheon line. The differences among vario types of recognition of the genealogy issue essentially occurred from the weakening of the sentiment of being in the same Zen School, as a significant level of divergence was already inevitable considering the fact that so many Zen Schools had been opened and so many Zen priests had been commissioned.
Scholars, who in their previous studies had tried to determine the position of a certain Zen priest inside a certain genealogical hierarchy, consulted the genealogical table of the Chinese Zen Buddhism in order to speculate and understand portions of the life of the priest in question that were not covered in the epitaph itself. Such consultation often ended up being arbitrary and merely supplemental, and also led to the scholars'turning a blind eye to the genealogical references revealing a specific version of the genealogy that the owner of the epitaph and the disciples of that owner tried to highlight in the first place. The fact that the genealogical table referred to in epitaphs that were meant for Zen priests was closely related to not only the rank and position of the owner priest but also the rank and position of the disciples, was unfortunately ignored in the process as well. In this research, the epitaphs themselves were carefully and meticulously analyzed, before the characteristics of the Zen prie s'recognition of genealogy issues were derived from the epitaphs'contents.
In case of the epitaph created for priest Yeoeom of the Seongju School, the genealogical order was changed by eliminating Yueom from the genealogical order of which he received certification from China, and also by inserting Bocheol from the MajoDoil line. This kind of alteration was made in order to enhance the influences of the Seongju School, and also to accomodate the wishes of the newly established Goryeo dynasty government. In the Bongrim School, the Zen priests switched their emphasis from the Bongrim-sa temple to the Haemok mountain and then back again, while showing discrepancies in documenting the Chinese genealogy as well. This was because the Godal Seonweon temple of priest Chanyu at the Haemok mountain was designated as the Budong Seonweon(不動禪院) during the reign of King Gwangjong, and was also because most of the priests who studied overseas returned to Goryeo during the dynasty's early days after receiving certifications from the Zen priests of the SeokduHicheon line. The differences among vario types of recognition of the genealogy issue essentially occurred from the weakening of the sentiment of being in the same Zen School, as a significant level of divergence was already inevitable considering the fact that so many Zen Schools had been opened and so many Zen priests had been commissioned.
목차
머리말
1. 선사비문의 계보 기술
2. 성주산문의 동향과 법계 변조
3. 봉림산문의 동향과 계보 인식의 분화
맺음말
Abstract
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