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- 저자 : 채정수 ( Jung Soo Chae ) (검색결과 3 건)
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주역(周易)이 위씨삼동계(魏氏參同契) 조동오위(曹洞五位) 및 태극도형성과정(太極圖形成過程)에 미친 영향(影響)에 관(關)한 고찰(考察)
채정수 ( Jung Soo Chae ) 東亞大學校附設 石堂傳統文化硏究院 1982 石堂論叢 Vol.6 No.-
In this paper, the writer, firstly, aimed to trace the idea of a supernatural hermit as developed by Wee Back-Yang of Post Han Dynasty who, based on the astrology of Chu Dynasty, established his own system with most emphasis on Kamree divination sign. Secondly, he attempted to discover the source of Cho Dong-Chan`s principle of five positions and Chu Dong-Ee`s divination design in five positional structure by examining the ideas of senior scholars on the subject. Especially, he made great effort to throw light on the process in which Dongsan Yanggye, a great Zen master of Chodong sect, developed his singular divination configuration suggested by the basic structural elements of the Book of Changes and made his divination design reflect the ethical order of Chinese society. Lastly, he presented some theoretical ground of the integration of Confucianism, Buddhism, and Taoism on the basis of Zen`slntepretation of the Book of Changes written by Dongsan Yanggye, a great Zen master of Myung Dynasty.
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蔡楨洙 東亞大學校 1966 東亞論叢 Vol.3 No.-
Buddhism originally introduced from China enjoyed as much prosperity in this country as to see an establishment of five sects(Yulban Sect, Yool Sect, Pupsung Sect, Pupsang Sect and Hwaum Sect; 涅槃宗, 律宗, 法性宗, 法相宗, 華嚴宗) in the era of the Three Kingdoms. Then in the reign of King Hung Duck of the Shilla Dynasty, Zen Buddhism was newly imported. And during about 130 years from King Hun Kang of Shilla to King Taejo of Korea Dynasty it branched into so called nine mountain schools of Zen Buddhism. Thus established, for a total of about 350 years, Zen Buddhism became the main current of Buddhism in Korea. During the middle of the Korea Dynasty, however, various evils showed themselves in the sect, together with a disciplinary laxation and corruption amongst the society of monks, ultimately causing a gradual decline of Zen Buddhism in this country. It was more than natural, at this juncture, that there should be a Buddhism reformation movement led by Daegak Kuksa Uichon(大覺國師義天), whose establishment of a new sect of Buddhism, Shin Chondae Jong(新天台宗), was an attempt at rectifying the state of the contemporary Buddhism. Following Uichon in the reformation movement, although his direction was counter to his predecessor's, was the great Pojo Kuksa, Chinul(普照國師 知訥). He achieved the great rivival of Buddhism by establishing a wholly new sect of his own, through a complete self-realization transcending any doctrinal systems of previously existing sects. The purpose of this paper is to explore into the course of formation of Zen Buddhism in Korea, and also to study Chinul's principal ideas upon Buddhist doctrine and Zen through an observation of (1) his career of ascetic exercises after entering the monkhood and the scriptures he chiefly relied upon, (2) men who influenced him and his differences from them of Zen and doctrinal explication, and (3) the ideological characteristics of various sects of Buddhism and Chinul's critical views upon them. I maintain that his doctrinal principles are based upon the Kong (空) idea of Bannya(般若), Jinyo(眞如), idea of Kishin(起信), and Sunggi(性起) idea of Hwaum(華嚴), while his idea of Zen is mainly based on Yukchodankyong(六祖壇經) and the Analects of Daehe(大慧語錄). He activated into Zen his idea of attaining Buddhaship during life, which is inculcated in Hwaum Hapnon(華嚴合論), his work as dictated to Monk Lee Tong Hyun(李通玄居士). I endeavored to clarify the original characteristics of his Pojo Zen Buddhism(普照禪法) whose principal gates of spiritual exercises consist of Tono Jumsoo(頓悟漸修) Chonghe Sangsoo(定慧雙修), Sungjuk Tungji(惺寂等持), Wondon Shinhae(圓頓信解), and Kyongjol Tukip(經截得入). And all of these are founded upon his one fundamental belief of Illyum Chong Shin(一念正信). It is also my observation that Chinul introduced into Korea the sect of Hataek Shinhoe(荷澤神會), a subsidiary of Namjong Henung(南宗慧能) whose trace was totally extinct in the contemporary China, and he developed this into Pojo Zen Buddhism or Choge Sect of Buddhism(曹溪宗). I note, in addition, that his major attempt was at founding a reconciliation and harmony between Zen and doctrine, although his basic position was in maintaining Zen first and doctrine second. His vigorous activities for enlightening Zen Buddhists of this country, also, requires some mention.
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