趙州從諗의 禪思想 硏究 = (A)study of Zhao-zhou's Seon(趙州禪)
저자
발행사항
서울: 東國大學校, 2006
학위논문사항
발행연도
2006
작성언어
한국어
주제어
KDC
228.7 판사항(4)
DDC
294.3927 판사항(21)
발행국(도시)
서울
형태사항
iii, 163 p.; 26 cm
일반주기명
참고문헌: p. 153-159
DOI식별코드
소장기관
The essay is focused upon the comprehensive contents of Zhao-zhou's Seon. They are as follows: The life and legal system of a teacher of Zhao-zhou, the appearing process of Analects of Zhao-zhou and its significance, the profound origin of Zhao-zhou's Seon and its thought character, the characteristics of his drafting in a collection of catechism, etc.
Generally speaking, originated from India, Buddhism was introduced into China. In China, it was newly applied to the atmosphere of Chinese culture. We prescribe it as Chinese Seon or the school of Seon. The key point of its thought can be regarded as the Seon of sect-founder. Buddhist Scholars, who have studied the Chinese history of Buddhist thought, are of the common opinion that the final aim is Seon of Kan-hua. It is possible to say that the Seon of Zhao-zhou plays a role in the process of its development.
A Seon master, Zhao-zhou(A.D. 778-897), was born as a son of Hak family in Qing-zhou. As a child (at least before 18 years old.), he entered the priesthood to be a Buddhist acolyte in the temple of Long-heng in his neighborhood. He went on a pilgrimage with his first master (at least after 18 years old), and had an audience with a Seon master, Nan-quan, to be his disciple. After that, he received the confirmation of Ju-zu-jie at the platform of Liu-li in Mt. Gao, where Nan-quan received Buddhist confirmation. After that confirmation, Zhao-zhou went around several areas, and returned to be Nan-quan's disciple. He settled down there for a long time. However, his status, as one of Nan-quan's disciples, is unlikely to be too high. We can guess that his task was 'a head of fire pot.'
As revealed in his records, his exceptional life is as follows: First, at the age of more than 50, he went on a long pilgrimage for 20 to 30 years. Second, the area of his pilgrimage through seven castles was so vast. Third, he visited a large number of Seon priests. Fourth, he enlightened so many worldly people to contribute to the prevalence of Seon, after settling down in one area at the age of 80. The above uniqueness can be regarded as an unprecedented record in Buddhist history. It is possible to say that his life has a value worth the history of Seon school itself.
Even if two kings of Yen and Zhao in the area of He-bei converted themselves to Zhao-zhou's Seon, Zhao-zhou led a simple life and was devoted to enlightenment. In the last few years, he left the temple of Guan-yin, stayed at the Seon temple of Zhen-Jin (Bin-Jia Yuan) in Zhen-fu, and died as a saint on December 2rd Qian-nin 4 years (897) in Tang Dynasty. Afterwards he got named honorably as the great teacher of Zhen-Ji. According to the related data, while he was alive, his Seon style was already named as "the exemplar way of Zhao-zhou" or "the academic tradition of Zhao-zhou", which suggests that his Seon style was so popular. Therefore, it is so clear that Zhao-zhou's Seon was established in those days and had great influence in China.
It can be said that Zhao-zhou's Seon was formed through Zhao-zhou's Buddhist succession and his process of Seon meditation over 60 years. Above all, his Seon thought was closely associated with the school of Hong-zhou by Ma-zhu. Particularly, the saying that 'the mind of everyday is the Way' presented by a Seon priest, Nan-quan, was absolutely connected with Zhao-zhou's Seon. However, there are the definite characters of Zhao-zhou's Seon, such as the tradition of Zhao-zhou's Seon, the Guan of Zhao-zhou's Seon, one phrase of Zhao-zhou's Seon, etc..
In the essay, I considered the definite characters of Zhao-zhou's Seon in such five aspects as comprehension, mild character of Kou-chun-pi Seon, receivability of Ben-fen-shi, one phrase of Zhao-zhou's Seon, and the tradition of non-tradition.
In this essay, I also considered the origin and value of Analects of Zhao-zhou in various aspects. In particular, Analects of Zhao-zhou provides us with the basis of partly observing the several historical facts related with the history of Seon school as well as its linguistic and literary values. And they also have the significance of recording the different contents from which we can understand the lives of Seon teachers in those days.
In this essay, starting from the process of Buddhism introduction into China, I also considered the school of Nan-tian-zhu-yi-seng by Da-ma, the Buddhist priesthood of Dong-shan by Dao-xin and the Seon thought of Hong-ren, Northern school of Seon and Southern school of Seon, both of which were developed from the Buddhist priesthood of Dong-shan, and the conflict between the Seon of Buddha and the Seon of sect-founder in the later school of Seon. This stream of thought clearly shows how the Chinese school of Seon was formed through the change of thought.
The Seon of Buddha, as the school of Ji-jiao-wu, had the trace of depending on the teachings of Buddhist ancestor, whereas the Seon of sect-founder makes the way of instant awakening that facing the mind is Buddha. The Seon of sect-founder can be said to make such a Seon way of being identical with the conception of Seon. It reveals the spirit of 'the way of continual enhancement' included in the Seon of sect-founder.
The life of a teacher of Zhao-zhou and Zhao-zhou's Seon presented by him do not have just the significance of historical person and thought once popular in past. In conclusion, even in the different times and culture, it is possible to say that it still presents us with the true way of Seon.
서지정보 내보내기(Export)
닫기소장기관 정보
닫기권호소장정보
닫기오류접수
닫기오류 접수 확인
닫기음성서비스 신청
닫기음성서비스 신청 확인
닫기이용약관
닫기학술연구정보서비스 이용약관 (2017년 1월 1일 ~ 현재 적용)
| 주요 개정내역 | 변경 사유 |
|---|---|
| · 개인정보 처리 목적, 항목 및 법적 근거 수정 · 본인대상정보전송요구권 행사 방법 안내 · 개인정보 보호수준 평가 결과 추가 |
|
한국교육학술정보원은 정보주체의 자유와 권리 보호를 위해 「개인정보 보호법」 및 관계 법령이 정한 바를 준수하여, 적법하게 개인정보를 처리하고 안전하게 관리하고 있습니다. 이에 「개인정보 보호법」 제30조에 따라 정보주체에게 개인정보 처리에 관한 절차 및 기준을 안내하고, 이와 관련한 고충을 신속하고 원활하게 처리할 수 있도록 하기 위하여 다음과 같이 개인정보 처리방침을 수립·공개합니다.
목 차
제1조(개인정보의 처리 목적)
제2조(개인정보의 처리 및 보유 기간)
제3조(처리하는 개인정보의 항목)
제4조(개인정보파일 등록 현황)
제5조(개인정보의 제3자 제공)
제6조(개인정보 처리업무의 위탁)
제7조(개인정보의 파기 절차 및 방법)
제8조(정보주체와 법정대리인의 권리·의무 및 그 행사 방법)
제9조(개인정보의 안전성 확보조치)
제10조(개인정보 자동 수집 장치의 설치·운영 및 거부)
제11조(개인정보 보호책임자)
제12조(개인정보의 열람청구를 접수·처리하는 부서)
제13조(정보주체의 권익침해에 대한 구제방법)
제14조(추가적 이용·제공 판단기준)
제15조(개인정보 보호수준 평가 결과)
제16조(개인정보 처리방침의 변경)
제1조(개인정보의 처리 목적)
제2조(개인정보의 처리 및 보유 기간)
5년
(「전자상거래 등에서의 소비자보호에 관한3년
(「전자상거래 등에서의 소비자보호에 관한
제3조(처리하는 개인정보의 항목)
제4조(개인정보파일 등록 현황)
개인정보파일 검색(privacy.go.kr)| 개인정보파일의 명칭 | 수집·이용 근거 | 수집·이용 목적 | 수집·이용 항목 | 보유·이용기간 |
|---|---|---|---|---|
| [학술연구정보 서비스 이용자 가입정보] |
「개인정보 보호법」 제15조 제1항 제4호(계약 이행) |
회원 서비스 운영 |
ID, 비밀번호, 이름, 생년월일, 신분(직업구분), 이메일, 소속분야, 보호자 성명(어린이회원), 보호자 이메일(어린이회원) |
회원탈퇴시 까지 |
| 「전자상거래 등에서의 소비자보호에 관한 법률」 제6조 및 같은 법 시행령 제6조 |
주문 및 결제 처리 |
ID, 비밀번호, 이름, 주소 |
5년 |
제5조(개인정보의 제3자 제공)
제6조(개인정보 처리업무의 위탁)
제7조(개인정보의 파기 절차 및 방법)
제8조(정보주체와 법정대리인의 권리·의무 및 그 행사 방법)
제9조(개인정보의 안전성 확보조치)
제10조(개인정보 자동 수집 장치의 설치·운영 및 거부)
제11조(개인정보 보호책임자)
| 구분 | 담당자 | 연락처 |
|---|---|---|
| KERIS 개인정보 보호책임자 | 정보보호본부 안재호 |
- 이메일 : jinuk@keris.or.kr - 전화번호 : 053-714-0158 - 팩스번호 : 053-714-0195 |
| KERIS 개인정보 보호담당자 | 개인정보보호부 송진욱 | |
| RISS 개인정보 보호책임자 | 교육학술데이터본부 정광훈 |
- 이메일 : giltizen@keris.or.kr - 전화번호 : 053-714-0149 - 팩스번호 : 053-714-0194 |
| RISS 개인정보 보호담당자 | 학술진흥부 길원진 |
제12조(개인정보의 열람청구를 접수·처리하는 부서)
제13조(정보주체의 권익침해에 대한 구제방법)
제14조(추가적인 이용ㆍ제공 판단기준)
제15조(개인정보 보호수준 평가 결과)
제16조(개인정보 처리방침의 변경)
자동로그아웃 안내
닫기인증오류 안내
닫기귀하께서는 휴면계정 전환 후 1년동안 회원정보 수집 및 이용에 대한
재동의를 하지 않으신 관계로 개인정보가 삭제되었습니다.
(참조 : RISS 이용약관 및 개인정보처리방침)
신규회원으로 가입하여 이용 부탁 드리며, 추가 문의는 고객센터로 연락 바랍니다.
- 기존 아이디 재사용 불가
휴면계정 안내
RISS는 [표준개인정보 보호지침]에 따라 2년을 주기로 개인정보 수집·이용에 관하여 (재)동의를 받고 있으며, (재)동의를 하지 않을 경우, 휴면계정으로 전환됩니다.
(※ 휴면계정은 원문이용 및 복사/대출 서비스를 이용할 수 없습니다.)
휴면계정으로 전환된 후 1년간 회원정보 수집·이용에 대한 재동의를 하지 않을 경우, RISS에서 자동탈퇴 및 개인정보가 삭제처리 됩니다.
고객센터 1599-3122
ARS번호+1번(회원가입 및 정보수정)