虛應堂 普雨大師 詩文學 攷 = (A) study on the poetry and prose of Hueungdang-Bowoo, the great buddhist priest

다국어 초록 (Multilingual Abstract)

Hueungdang-Bowoo, the great pries(supposed to be from the forth year of Joongjong King´s reign : 1509 to the 20th year of Myongjong King's reign : 1565) is a eminent Buddhist priest left importable achievements in the Korean Buddhist history.
But, unfortunately, the history book judges him distortedly by writing him as a wicked Buddhist. It's maybe because Buddhism revival which the great priest practiced with whole his devotion for all his life reversed the Confucianism-respect and Buddhism-oppress policy, the basic measure against that times Buddhism, and naturally the general recognition of Confucian scholars envious and jealous this is reflected to the history book. A few writings on the correct life and contributions about the great priest remains. Only, the remain collections of prose are ＜Hueungdang's essay＞, ＜Soam's essay＞, ＜水月道場 空花佛事如幼賓主夢中問答＞, ＜勸念要錄＞, etc.
Among these, ＜Hueungdang's essay＞ is his representative anthology and contains 483 compilation 623 pieces in the first and second volumes. In this treatise, we studied the content and the characteristics of thought and literature shown in prose by using ＜Hueungdang's essay＞ as a learning text.
For the revival of Buddhism and the religious body impoverished as a result of the Confucianism-respect and Buddhism-oppress policy, the great priest made the revival of the Zen문 non Zen Buddhism and the examination for Buddhist priest abolished in time of Yonsan King by cooperating with amicable Confucian officers with 文定王后 the mother of Myongjong King and improved the position of Buddhist priest by reviving the system of the state certificate issued to the Buddhist priest from nation, and accomplished great achievements in making new arrangement an consolidation of the national-wide ruined and devastated temples.
But, in the course of accomplishing these achievements, the great priest must suffer from much intrigue, disturbance, and suppression from the Confucian scholars envious and jealous of these. Such adverse situation works as the fertilizer deepening the thought and philosophy of religion and literature.
The main thought of the great priest shown in his poetry is the 화엄(one mind) thought of Buddhism uniting and propitiation all things into one thing. On the basis of these Buddhist Hwaeom thoughts, he asserted the accord and harmony between the Zen and non-Zen Buddhism, the nature and the self, and Buddhism and Confucianism. To discuss the accord between Buddhism and Confucianism, he used also the Hwaeom philosophy as a basis of [sole right theory] summarizing and arranging metaphysics and Buddhism doctrine.
On the basis of these basic thoughts, the poem of a great priest may be classified into followings.
① A poem of prosody and enlightenment containing the reality and truth of cosmos and mind. He composed these to waken disciples.
② A poem of the accord between the Zen and non-Zen for the harmony between both fighting and dividing religions of Zen and non Zen.
③ A poem of the accord between Buddhism and Confucianism composed for persuading the Confucian scholars excluding Buddhism.
④ A poem of Buddhist taste reciting the impression toward nature landscape as an individual and a Zen-priest
⑤ Social poem composing the fate with Confucian scholars with whom he kept the close relationship and friends cultured together with
⑥ A poem composing the loyalty and the rise and fall of a religious body as a religious man serving king, as a main character of Buddhism revival.
The poem holding the most parts among these contents is the forth poem, the series of Buddhist taste poem based on the religious experience of awakening as a literary man and well as a Zen priest. These poems are generally decorated with unique and beautiful poetic diction and literary style. Through these facts, we may judge the great priest as the able literary man as well as an eminent Buddhist priest.
As written on the history book all scholars studying Bowoo the great priest is never a wicked Buddhist, rather he is esteemed as the thought man discerning deep the thought of Confucianism and Buddhism, an able poet who is good at the poetry and prose. So, the just judgement and regaining the impaired reputation in the new viewpoint and recognition, wiping off a dishonor, is needed.
Unfortunately, the study on Bowoo is fragmentary and one-time trial until now. We have no completely translated prose collection, and even in case of the poetry written in ＜Hueungdang essay＞, so called as the representative prose collection, it's same. Preferentially, I expect an able man come out for translation of ＜Hueungdang essay＞. In addition, I expect this treatise be an opportunity recognizing Bowoo the great priest newly and many younger students devote themselves to the study of the thought of the great priest and his works.

목차 (Table of Contents)

• 目次 = ⅰ
• Ⅰ. 序言 = 1
• 1. 硏究의 目的 = 1
• 2. 硏究史 檢討 = 2
• 3. 硏究의 方法과 方向 = 3
• Ⅱ. 作者의 時代的 背景과 生涯 = 5
• 1. 時代的 背景 = 5
• 2. 普雨의 生涯 = 7
• Ⅲ. 普雨의 著作 = 13
• 1. 虛應堂集 = 13
• 2. 懶庵雜著 = 14
• 3. 水月道場 空花佛事 如幻賓主夢中問答 = 15
• 4. 勸念要錄 = 15
• Ⅳ. 普雨의 思想 = 17
• 1. 禪敎一體觀 = 17
• 2. 一正論 = 22
• Ⅴ. 虛應堂의 詩 = 29
• 1. 示法ㆍ敎化詩 = 30
• 2. 禪趣詩興 = 43
• 3. 儒佛不二 = 88
• 4. 憂敎興法ㆍ忠君愛國 = 102
• Ⅵ. 虛應堂 普雨 詩의 傾向(特色) = 113
• 1. 思想的 傾向 = 113
• 2. 內容的 特徵 = 115
• 3. 圓觀에 의한 詩化 = 116
• Ⅶ. 普雨의 佛敎文學史的 位置 = 119
• Ⅷ. 虛應堂 普雨大師의 再 評價 = 123
• Ⅸ. 結語 = 127
• 參考文獻 = 131
• SUMMARY = 133