朝鮮後期의 禪思想 硏究 = (A) study of the seon ideology of the last period of the Chosun dynasty

다국어 초록 (Multilingual Abstract)

A series of such background of arguments since Chosun founded a country relived with such ideological tendency which had been consistent with rejecting Buddhist policy passing through the middle of the Chosun dynasty and we can see that they decreased towards of the Chosun dynasty but I wonder if it takes advantage of the ideological tendency which controled the last period of the chosun dynasty
First of all, in the national government, officials made a policy based on Confucianism, it is due to the term that there were some people to complement what themselves had a Confucian base. It was a period when they stood apart with Nam-in and Seo-in who gave themselves up to promote party interests and tactics. Because establishment of themselves in life was a more urgent question than to strive for the good of the people and stabilize national life. Some people who had had skeptical thoughts about those problems began to accept practical science and they did not belong to the social ruling classes but because it seemed to be plentiful what they had thought and knowledge.
In this circumstance they began to search for Buddhist publications and various foreign learning by making up for confucian defects they also made up for what they possessed as they exchanged with Buddhist monks and Buddhist monks would be given the influence of practical science what Buddhist monks had. Ch' o Ui refuted Baek Pa' s theory also would take the influence of practical science. (so is my opinion)
It would be not only the enlightment of the Seon but the expantion of Korean Buddhism to criticize Baek Pa' s Seon Mun Su Kyoung. But it is difficult to judge whether Baek Pa' s theory is right or wrong and whether Ch' o Ui' s theory is right or wrong.
We are only able to think that Cheong Heo, Hyu Jeong and Bu Hyu who are the main currents of Korean Buddhism became the Seon sect and took its place as the tradition of the merger of Buddhism of pivot of the Seon sect by a special quality of Korean Buddhism through the Seon argument of the last period of the Chosun dynasty. These days the special quality prescribed Korean Buddhism. It is a fact that Buddhism has newly taken place the seon arguments as historical fact at that time and it dose duty as weaving between the last period of the chosun dynasty and modern times to us whom live modem society and today's Buddhism is composed of the part.
I hear that Sean Mun is originally to repeat the history of heresy. Now a question is how to take this sort of the Seon argument to the last period of the chosun dynasty in the history of the Seon sect which reiterates continuously history.
I put in order the argument about three sort of the Seon of the last period of the chosun from such a stand point. that is to say, because of Ui-ri-Seon is to reach on a final Kyoun-Seong attaining buddhahood according to what is reasonable language and words, it is usually able to be in process of Ip-Seon ascetic practice after entering the priesthood from Beom-Bu-Gye. As if man cannot live without words or language because it is enable to realize their way without them. It is due to a fundamental idea to reach the space which is no latter or language through them Yeo-Lea-Seon is to apprehend a stage of that is empting but is packed full in space without them. Ui-Ri-Seon eventually arrived with letters and language but Yeo-Lea Seon reached enlightment without them. Leaving the letter is the space of qualitative change. To see the world changing is a view of the world of Yeo Lea-Seon. The world consists of method of an incoherent answer. As if the common sense dosen't hold but, in fact, it holds in the sudstance.
Finally Jo-Sa-Seon which is a realistic learner of the Seon to reinforce with a good weakness part of Yeo-Lae-Seon is to search Seon Hak(the good and beauty) in actuality and it advocates the following monks Ui-Ri-Seon, Yeo-Lae-Seon and Joe-Sa-Seon to have to get over a barrier.
The Seon argument of the last period of the chosun dynasty was made on an ideological and logical foundation of the revival of the Seon to end up the modern history of Buddhism. The revival of the Seon of the modem Korean Buddhism which is connected from Cheong Reo, Ryu Jeong to Beak-Pa and cho'-i has revealed as the Seen thought of the last period of the chosun dynasty has taken a triangular position from Kyoung Reo, Man Gong, Ran Am and Man Hae to Seong Ch'eol.
In such circumstance the Seon argument of the last period of the chosun dynasty is to have a great meaning which prescribed the identity of the Korean Buddhism from Baek-pa' s 『Seon-Mun-Su-Kyoung』.

목차 (Table of Contents)

• 目次
• Ⅰ. 緖論 = 1
• 1. 硏究의 目的 및 意義 = 1
• 2. 硏究의 方向과 範圍 = 3
• Ⅱ. 朝鮮後期 禪思想 形成의 土臺 = 4
• 1. 朝鮮의 佛敎政策과 敎團 = 4
• 2. 淸虛休靜의 禪中興 = 10
• 3. 儒敎· 佛敎의 會通說 = 13
• Ⅲ. 三種禪論 = 15
• 1. 喚惺志安의 『禪門五宗綱要』 = 15
• 2. 白坡의 『禪文手鏡』 = 20
• Ⅳ. 『禪文手鏡』에 관한 論爭 = 32
• 1. 論爭의 時代的· 思想的 背景 = 32
• 2. 『禪文手鏡』에 대한 論爭 = 34
• 1) 草衣의 『禪門四辨漫語』 = 34
• 2) 優曇洪基의 『禪門證正錄』 = 41
• 3) 竺源震河의 『禪文再正錄』 = 43
• 4) 秋史의 『妄證15條』 = 45
• (1) 秋史의 禪觀 = 45
• (2) 『禪門手鏡』에 관한 반박 = 47
• 3. 雪竇有炯의 擁護說 = 51
• 4. 白坡의 『禪文手鏡』이 後代에 미친 影響 = 53
• Ⅴ. 結論 = 56
• 參考文獻 = 61
• ABSTRACT