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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This thesis is on Hyun-wook who initiated Bongrimsan school in the late Shilla. He was a true-bone. However, his father losing influence in the complicated political situation at that time, he decided to enter the Buddhist priesthood.
After receiving Buddhist commandment, he went to Tang for study. At there received he dharma from Hoi-hee. He had studied Garland flower sect in Shilla but could easily converted to Zen Buddhism because of the similarities between the two sects. After Hoi-hee's entering Nirvana, he roamed doing ascetic exercises. Around 824, he moved to Taewon-bu and studied the Zen sect and Doctrinism staying in two temples alternately. In the meantime, his name became known to the Shilla Court.
Hyun-wook returned to Shilla upon the order of King Heung-deok. He intended to support the King's reformation through Zen Buddhism but had to stay at Temple Silsangsa because the king died and the political situation was very complicated. However, despite all these conditions, he became a disciple of King Min-ae and King Sin-mu.
In the meantime, several changes were made at Temple Silsangsa and forced him to leave there. He chose areas adjacent to Namak rather than Bookak and stayed at Mt. Hye-mok. His decision to stay there resulted from King Moon-sung's intention and his will as well. King Moon-sung wanted him to ease the anti-government atmosphere in Yeo-ju area and he accepted King's wish.
Afterward King Kyoungmoon built Temple Kodalsa for him and had him stay there, which was King's kind treatment to him who worked around Yeoju area. He disseminated Southern Zen Buddhism in areas adjacent to Temple Kodalsa, and Yeonm-geo's disciple Lee Kwan who had received dharma from him spread Hyun-wook's dharma at Temple Ukseongsa. That means Hyun-wook's dharma embraced that of Do-ui. Sim-hee who had received dharma from Hyun-wook propagated Hyun-wook's idea. Under these circumstances, it is undoubtful that Hyun-wook's dharma exercised much influence at that time. Namely, Hyun-wook played an important role in expropriation and dissemination of Zen buddhism in the late Shilla, and hold the position of an initiator of Bongrimsan school.
After receiving Buddhist commandment, he went to Tang for study. At there received he dharma from Hoi-hee. He had studied Garland flower sect in Shilla but could easily converted to Zen Buddhism because of the similarities between the two sects. After Hoi-hee's entering Nirvana, he roamed doing ascetic exercises. Around 824, he moved to Taewon-bu and studied the Zen sect and Doctrinism staying in two temples alternately. In the meantime, his name became known to the Shilla Court.
Hyun-wook returned to Shilla upon the order of King Heung-deok. He intended to support the King's reformation through Zen Buddhism but had to stay at Temple Silsangsa because the king died and the political situation was very complicated. However, despite all these conditions, he became a disciple of King Min-ae and King Sin-mu.
In the meantime, several changes were made at Temple Silsangsa and forced him to leave there. He chose areas adjacent to Namak rather than Bookak and stayed at Mt. Hye-mok. His decision to stay there resulted from King Moon-sung's intention and his will as well. King Moon-sung wanted him to ease the anti-government atmosphere in Yeo-ju area and he accepted King's wish.
Afterward King Kyoungmoon built Temple Kodalsa for him and had him stay there, which was King's kind treatment to him who worked around Yeoju area. He disseminated Southern Zen Buddhism in areas adjacent to Temple Kodalsa, and Yeonm-geo's disciple Lee Kwan who had received dharma from him spread Hyun-wook's dharma at Temple Ukseongsa. That means Hyun-wook's dharma embraced that of Do-ui. Sim-hee who had received dharma from Hyun-wook propagated Hyun-wook's idea. Under these circumstances, it is undoubtful that Hyun-wook's dharma exercised much influence at that time. Namely, Hyun-wook played an important role in expropriation and dissemination of Zen buddhism in the late Shilla, and hold the position of an initiator of Bongrimsan school.
목차
1. 머리말
2. 현욱의 신분과 출가
3. 현욱의 입당유학과 선종의 체득
4. 현욱의 귀국과 신라 왕실
5. 현욱의 慧目山으로의 移錫과 高達寺
6. 맺음말
參考文獻
Abstract
참고문헌 (26)
참고문헌 신청
1. [단행본] - 郭丞勳 / 2002 / 統一新羅時代의 政治變動과 佛敎 / 國學資料院
2. [단행본] - 權悳永 / 1992 / 新羅 弘覺禪師 碑文의 復元 試圖｣, 伽山 李智冠 스님 華甲紀念 韓國佛敎文化思想史 (上)
3. [단행본] - 高翊晋 / 1984 / ｢新羅 下代의 禪傳來｣, 韓國禪思想硏究 / 동국대학교 출판부
4. [학술지(정기간행물)] - 김복순 / 2005 / 9~10세기 신라 유학승들의 중국 유학과 활동반경 / 역사와 현실 (56) : 21 ~ 49
5. [단행본] - 金相鉉 / 1989 / 新羅下代 華嚴思想과 禪思想―그 갈등과 공존 / 新羅文化 : 6 ~
2. [단행본] - 權悳永 / 1992 / 新羅 弘覺禪師 碑文의 復元 試圖｣, 伽山 李智冠 스님 華甲紀念 韓國佛敎文化思想史 (上)
3. [단행본] - 高翊晋 / 1984 / ｢新羅 下代의 禪傳來｣, 韓國禪思想硏究 / 동국대학교 출판부
4. [학술지(정기간행물)] - 김복순 / 2005 / 9~10세기 신라 유학승들의 중국 유학과 활동반경 / 역사와 현실 (56) : 21 ~ 49
5. [단행본] - 金相鉉 / 1989 / 新羅下代 華嚴思想과 禪思想―그 갈등과 공존 / 新羅文化 : 6 ~
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