근대기 한국선원의 방함록(芳啣錄)에 나타난 수행문화 = The Culture of Seon Practice Revealed in Banghamrok(芳啣錄) at Korea`s Seon Centers in Modern Times

다국어 초록 (Multilingual Abstract)

Korea’s Seon centers met a period under a sudden change because of Japanese colonial rule, Japanese Buddhism penetration and etc. at the end of the Joseon Dynasty. Thus the Seon practitioners had some difficulties in practicing. In spite of these circumstances, reliable Seon teachers suggested the right ways of practicing Seon and taught the right Dharma of Seon schools in order to make practitioners realize the original nature and to transmit the treasury of the eye of the true law. Master Gyeongheo, who revived Joseon’s Seon Buddhism, made practitioners draw up Banghamrok, a record containing the positions, names, Dharma - names, ages of retreat practitioners. This record played a role of making them alert to their past mistakes and errors. Inheriting this tradition, Master Mangong, one of Gyeongheo’s disciples, also emphasized the importance of Banghamrok. Moreover, Gyeongheo presented the 10 articles of Pure Rule, which, he said, must be observed, for patch - robe monk to complete Buddha - way. From this we can see that many Seon centers at the time under the rule of Japanese colonialism set up their own rules in detail on the basis of these articles. This paper considered the changes of such Pure Rules from the level of practice culture and Seon centers’ operation system through Banghamrok of each Seon center in modern times. The main idea of Gyeongheo’s Pure Rules are as follows: the importance of electing role - players in every work field and their qualifications, non-relationship of Seon center members with the public ceremonies of temples, communal work, deportment of patch - robe monks and the others. After that the Pure Rules of each Seon center were a little transformed with Gyeongheo’s rules as its mother, and they prescribed the qualifications of entering a Seon center and regulations of daily lives in the center in detail. However, we can see that every Seon center had its own differentiated regulation. This could be looked upon as the result of its own traditional culture. On the other hand, Banghamrok of each Seon center shows increase and decrease in the names of the role - players according to the number of retreat members, and name changes. Where there are few retreat members, the whole fourfold community was specified in Banghamrok, and in the case of Beomeo-sa Temple even Japanese were included. Besides, as for Jeonghyesa Seon center in Sudeok - sa Temple, a patriarchal teacher’s attendant was a female lay devotee, and a Buddhist nun played a role of a caregiver for the sick. Through this, we can observe unceremonious teachings by a patriarchal teacher. Banghamrok shows the idea of accordance between Seon practice and farming in that names such as Nong - gam(農監), who is in charge of farming, and Nong - mak(農幕), a house which is set up near fields and paddies, were written down. The central Seon center of Seonhak - won established women’s Seon center to encourage lay Buddhists to practice. This might be regarded greatly significant as an example of establishing lay Buddhists Seon practice culture in a city. In conclusion, through reviewing Banghamrok, we can observe the tradition and transformation of practice culture in Seon centers, and we can find that the transmission of Banghamrok enabled each Seon center to maintain passionate and rigorous practices. Accordingly, the entrustment of Banghamrok by Master Gyeongheo could be affirmatively estimated.