지원사업
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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This paper aims to shed lights on some apects of literature correlations among Yuan(元), Korea dynasty, and Kamakura bakufu(鎌倉幕府) in Japan in the first half of the 14th century by using a comparative literature approach. The poem(or song) which I want to introduce in this paper is zen-song(禪歌) created by zen monks at that century. It has some distinct characteristic comparing with general Chinese poem, for example it use 3.7 or 33777 syllables at some lines, meanwhile a composition in classical Chinese verse has seven syllables regularly(7777...). It shows a tendency that the title of this song is "○○ ga(歌)", and this song contain thought and expressions of Zen sect. The origin of this song style is jeungdoga(證道歌)(song of attainment of Nirvana) written by younggahyeungak(永嘉玄覺) in Tang (唐) dynasty. But this style of zen song were created massively in 13~14c in Yuan, Korea, Kamakura bakufu in Japan. Representative writers of this syle were Jungbonmyeongbon(中峰明本), Seokokcheonggong(石屋淸珙), Cheonyeoyucheuk(天如惟則) in Yuan dynasty, Naonghyegeun(懶翁惠勤), Taegobou(太古普愚) in Korea dynasty, and Cheongjoljeongjing(淸拙正澄) etc. in Kamakura bakufu(鎌倉幕府) in Japan. They had taken a very important role at spreading the thought of zen aroused from China to their nations (Korea, Japan).
As a conclusion of this discussion It could be told that each nations had a characteristic of their own. At first zen monks of Yuan dynasty had an antagonistic attitude to Yuan which the Mongolian has built. So they refused to accept the King’s proposal of proceeding the chief monk of the main temple of China. They kept stayed at mountain and had cultivated themselves morally very strictly. And they made various songs showing their ideal mental stage. In Korea dynasty some pieces of this song showed its strong connection with social pride. They thought that zen song is very useful method showing their receiving the mantle which was succeeded to Yuan Zen sect’s authority. In case of Japan two different directions had come into. Over 20 monks had escaped from Mongolian dynasty(Yuan), and over 200 monks had gone abroad to Kangnam(江南) province in China. 2~3 works of Japan’s zen song contains a reality of difficulties of the war partly, and poetic line number has a tendency to shorten.
As a conclusion of this discussion It could be told that each nations had a characteristic of their own. At first zen monks of Yuan dynasty had an antagonistic attitude to Yuan which the Mongolian has built. So they refused to accept the King’s proposal of proceeding the chief monk of the main temple of China. They kept stayed at mountain and had cultivated themselves morally very strictly. And they made various songs showing their ideal mental stage. In Korea dynasty some pieces of this song showed its strong connection with social pride. They thought that zen song is very useful method showing their receiving the mantle which was succeeded to Yuan Zen sect’s authority. In case of Japan two different directions had come into. Over 20 monks had escaped from Mongolian dynasty(Yuan), and over 200 monks had gone abroad to Kangnam(江南) province in China. 2~3 works of Japan’s zen song contains a reality of difficulties of the war partly, and poetic line number has a tendency to shorten.
목차
1. 머리말
2. 禪歌의 형식과 연원
3. 13ㆍ4c 禪歌의 전개 양상
4. 중세 문예사조로서의 의의
5. 맺음말
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UCI(KEPA) : I410-ECN-0101-2013-810-000685908