≪南柯記≫로 본 達觀禪師의 영향으로부터 형성된 탕현조의 禪思想 연구

박종학 한국문화융합학회 2019 문화와 융합 Vol.41 No.5

Tang xian zu(湯顯祖)is a famous poet and comedy writer and occupy a significant place in the history of literary thought in the late Ming Dynasty(晩明). Tang xian zu(湯顯祖), who grew with being religiously affected from childhood, met Da guan chan shi five different times throughout his life, during which he received lessons on Buddhism, which thereby provided him with an important opportunity in terms of the perception and formation of Chan Buddhist-Thought(禪思想). During the third meeting in particular, Da guan chan shi(達觀禪師) provided Tang xian zu(湯顯祖) with instruction on Chan(禪) through rhetoric dubbed the Cun Xu(寸虛), which was shared with Tang xian zu at a time when he was confronted by great adversity, which was due not only to his lack of political background but also his failure to grasp reality. In the fifth meeting, Da guan chan shi gave a lecture on aspects delineating the meaning of Buddhism such as Wu qing(無情) and Wu sheng(無生), which he shared with Tang Xian zu as he was in the process of creating a comic work and had become a hermit in his hometown following his resign from a post as a government official. Subsequently, Da guan chan shi(達觀禪師) wrote a letter to Tang Xian zu, and was thereby given a pen name Hai ruo(海若), Which was certified by Guang xu(廣虛). Tang Xian zu, who was therefore ideologically influenced by Da guan chan shi, demonstrated an unlimited imagination, and in addition to producing additional extensive works based on Chan Buddhist- Thought(禪思想), his works elicited a deep emotional empathy from readers that transcended mere appreciation. The comedy work,《Nan ke ji(南柯記)》, reflects this point. 《Nan ke ji(南柯記)》features contents focused on realizing the futility of wealth and honor, the leading character, Chun yu fen(淳于棼) falls asleep in a state of extreme drunkenness under a locust tree after failing to acclimate to the real world, and marries the princess of Da huai(大塊) in a dream. He then advances to the rank of prime minister after overturning Nan ke jun (南柯郡)’s governor-general, and wakes from the dream when he is ousted from his public office owing to the slander of high-level bureaucrats and the princess dies from an illness. In the work of ≪Nan ke ji(南柯記)≫, the questions and answers pertaining to Chan(禪) exchanged by Qi xuan chan shi(契玄禪師)and Chun yu fen(淳于棼) could not have been expressed if Tang xian zu (湯顯祖)did not possess a deep understanding of Chan(禪).

戴名世의 「答張伍兩生書」 解題 및 譯註

김경국 한국중국산문학회 2017 중국산문연구집간 Vol.7 No.-

Dai Ming-shi is an old text scholar living in the early Qing Dynasty. He is famous for his ancient prose and old literature creation. However, he has been killed for the "Namshan Collection" and the descendents tried to avoid it, and then his works could not been well discussed and clarified. Since the eighties of last century, study of Dai Ming-shi has achieved some success, but there is still room for thorough. In this thesis, on the basis of the results of previous studies, trying to make further efforts to study of Dai Ming-shi. Due to Dai Ming-shi’s aim for the history-writing, he admires the style of Historical Records. He once proposed the rules of researching histories and thought that the scholars should obey four tips “reasonable, road use, pass, showing emotion” facing the history. Dai Ming-shi's thesis on "Da Zhang Wu Liang Sheng Shu" regards "the truth", "the law", "the refined language" as writing an essay the essential factor, "the fine", "the gas" "the god" as the article esthetic factor understanding. He took "simple and plain" as the pursue article the simple beautiful principle, he also puesued the article the natural beauty. Then Dai Ming-shi also proposes the “writing ancient prose with the method of fashionable prose” according to social reality. And all influence on Tongcheng School. It is the influence of Fang Bao’s “doctrine of Yifa” Liu Da-kui’s sprit theory, Yao Nai argues that poetry and prose show the justice and reason.

粵東三子黃培芳與『香石詩話』·『粵岳草堂詩話』之唐詩論

유성준 한국외국어대학교 중국연구소 2008 中國硏究 Vol.42 No.-

Shi Hua(詩話 talks on poetry) is a form of literary criticism that consists of a critics comments on various aspects of Chinese poetry. A comment may contain the original thoughts of the writer himself, or quotations from other critics, which are then criticized by the writer. Huang Pei Fang(黃培芳) was a poet, anthologist, and literary critic of Qing Dynasty. He wrote three important Shi Hua(『Xiang Shi Shi Hua(香石詩話)』, 『Yue Yue Cao Tang Shi Hua(粵岳草堂詩話)』, 『Xiang Shi Shi Shuo(香石詩說)』). He is known as one of Yue Dong trio(粵東三子), in his lifetime, only as a poet and an educationist wrote poetry and taught students in Yang Cheng village school(羊城書院). His relationship was very wide, so he was familiar with famous writers, for example, Zhang Wei Ping(張維屛), Fang Sheng Wu(方繩武), Sheng Da Shi(盛大士)etc. His main critical treatise, 『Xing Shi Shi Hua』 is of a quality and historical importance that invite comparison with Wang Shi Zheng(王士禎)'s『Yu Yang Shi Hua(漁洋詩話)』, conventionally regarded as the finest critical writing in Chinese language. He had a rich knowledge of and appreciation for the critical tradition up to his own day, and his own theory of poetry is in many ways a synthesis of what he considered the best in that tradition. His main theory of poetry is connected with the traditional Confucian poetics, and so it is called 'Shi Jiao(詩敎)'(clemency and sincerity: 溫柔敦厚). In this Shi Hua, he collectively wrote the writers theory of Tang Dynasty, for example, Zhang Jiu Ling(張九齡), Du Fu(杜甫), Li Bo(李白), Bai Ju Yi(白居易), Liu Chang Qing(劉長卿), Xu Hun(許渾) etc and in other Shi Hua(『粵岳草堂詩話』), he commented the works theory of Tang poetry, as like Li Bo's「秋浦歌」, Du Fu's「題桃樹」, Chui Hao'「長干曲」, Han Yu's「石鼓歌」etc. Huang Pei Fang in his Shi Hua said:「詩言性情, 所貴情餘於語.」 We can evidently ascertain that his poetical theory attached importance to human emotion(性情) in Tang poetry.

월東三子黃培芳與《香石詩話》,《악岳草堂詩話》之唐詩論

유성준 ( Sung Joon Yoo ) 한국외국어대학교 외국학종합연구센타 중국연구소 2008 中國硏究 Vol.42 No.-

이황의 『가례』 연구와 전승

이봉규 ( Lee Bong-kyoo ) 퇴계학연구원 2020 退溪學報 Vol.147 No.-

선초 왕실에서 『가례』를 이용하여 국가 의례를 보완하였던 것과 『가례』와 『소학』에 대한 학습을 소과복시의 자격요건으로 규정한 것은 16세기 이르러 『가례』에 대한 학문적 연구를 심화시키는데 기여하였다. 이황은 『주자서절요』(1561/1567)를 편찬할 때, 예설에 대한 주희의 정론을 채록해놓고, 『가례』의 규정들을 수정하고 보완하는 논거로, 그리고 『가례』와 『국조오례의』, 시제와 속제 사이의 차이를 조정하는 논거로 활용하였다. 그런 점에서 『주자서절요』는 주자학으로 이끄는 공부의 지침으로서뿐 아니라 가례에 대한 주자와 퇴계의 정론으로서도 그 의미를 재평가할 필요가 있다. 이황의 『가례』 연구는 ①이황이 가례와 관련하여 문답한 내용을 집록하는 방식(『퇴계선생상제례답문』), ②이황이 만년에 『가례』를 강의한 내용을 기록한 방식(『가례강록』, 『가례주해』), ③이황이 손수 『가례』에 두주의 형태로 적어두었던 내용을 집록한 방식(『가례석의』) 등으로 전승되었다. 이들을 종합해보면, 이황 당시 16세기에 조선에서 『가례』를 연구할 때, 『성리대전』 본 이후 『가례』에 관한 최신의 주석들 이를테면, 구준의 『가례의절』, 馮善의 『家禮集說』 등과 더불어 필자가 알려지지 않은 『性理群書輯覽補註』 등을 참고하였다. 전승된 기록들 사이에는 서로 보완적인 것과 동시에 차이가 나는 것도 함께 있어, 이황의 예설을 전체적으로 파악하기 위해서는 전승된 기록들을 통합하여 비교해서 재조명하는 것이 필요하다. From the early period Joseon government used Jia Li (家禮) as a basis for royal rites, and made various efforts to spread Jia Li among people such as assigning it as a an examination subject for Sheng Yuan (生員) and Jin Shi (進士). In his study of Jia Li Lee Hwang (李滉) succeeded to the discussions of government. It is also confirmed that he exchanged discussions with Lee Hyun-bo (李賢輔) on family and local community rituals such as the ancestral ritual formalities and the manual of banquet ceremonies. However, most of all, Lee Hwang’s study of Jia Li was further intensified by the process of establishing Zhu Xi (朱熹)’s final opinion on family rituals through detailed reading of his works. In particular, he discovered in Zhu Xi’s letters the reason for revising or supplementing the rules of Jia Li, and compiled the part he considered to be Zhu Xi’s final opinions into Zhu Zi Shu Jie Yao (朱子書節要). In the discussion with friends and students, he presented his position on the rite in accordance with Zhu Xi’s these final opinions. Thus, we know Yi Hwang found out how to solve the problem of differences in rules between the national code, customary practices, ancient three books of the rite and Jia Li, not only through exploring the ancient regulations, but also by reading the writtings of Zhu Xi in detail. In this regard, Zhu Zi Shu Jie Yao is a guide, not only to Zhu Xi’s studies, but also to Zhu Xi’s final opinions on the rite that supplement the regulations of Jia Li. Since the 17th century in Joseon, the regulations of Jia Li was supplemented in succession by the study of the ancient books of the rite and also by investigation of the Zhu Xi’s ideas in detail, that is, by using the method of Lee Hwang. Therefore, it can be said that Lee Hwang’s reading of writings of Zhu Xi in detail was also meaningful in the way of study of the rite in late Joseon. Although Lee Hwang did not leave a separate book on the rite, he left a wealth of related talks through dialogues and lectures. Yi Hwang’s talks on the rite were handed down in two directions in later generations: one is by compiling and re-examining the related explanations scattered in the collection of his works such as Tui Xi Xian Sheng Sang Ji Li Da Wen (退溪先生喪祭禮答問), the other is by collecting explanatory notes on Jia Li. In the former case, there are also talks of Lee Hwang, which are not confirmed at the current collection of his works, which makes it necessary to recollect these data in the future. In the latter case, in addition to Jia Li Jiang Lu (家禮講錄) and Jia Li Zhu Jie (家禮註解) compiled by the students in his later days, there is Jia Li Shi Yi (家禮釋義) in which Son Yeo-je (孫汝齊) reunited the comments that Lee Hwang wrote down in his Jia Li in the 18th century. Comparing the data, Jia Li Shi Yi is the most abundant, but there is a difference in expression between the duplicate contents, so it is necessary to understand the data of these three books together in order to clarify Lee Hwang’s explanation. The original form of Lee Hwang’s annotations, which were reintroduced in various books since the 17th century, can be found in these three books. Also, there are Lee Hwang’s explanatory notes which were cited in the books of the rite, such as Jia Li Ji Lan (家禮輯覽), but not in these three books, so we need to consider them as well when collecting Lee Hwang’s explanatory notes of Jia Li in the future. In his study of Jia Li, Lee Hwang used not only Zhu Xi’s writings, but also the ancient books of the rite, Chinese and Joseon codes, and the commentaries of the day. Jia Li in Xing Li Qun Shu Ji Lan (性理群書集覽) which Lee Hwang used in the emendation and annotation of Jia Li in Xing Li Da Quan (性理大全) is an edition different from Jia Li in Xing Li Qun Shu Ji Lan included in Si Ku Quan Shu Cun Mu (四庫全書存目). This Jia Li edition contains supplemental notes that are not known to the author, and some of the comments require a separate study because the errors are corrected as compared to the Song dynasty version.