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The Buddhist education course in the Late Joeseon Dynasty was established when the joint sect of Zen and doctrinal studies transformed into the Zen sect and Buddhist society was divided into Cheongheo faction and Buhyu faction. At the time, the unique Buddhist practice of the "Three Gates Discipline" was also being developed. The Three Gates Discipline consisted of Gyeongjeolmun(徑截門 the gate of direct cut), Wondonmun (圓頓門 the gate of perfection and epiphany), and Yeombulmun (念佛門 the gate of chanting Buddhism). It is believed that the Three Gates Discipline had an influence along with the Buddhist education course. There were certain reasons that Buddhist society was able to realize such developments at the time. Buddhist society played a significant role during the Japanese invasion in 1592. The government gave Buddhist society a credit for fighting against the enemy and loosened the oppression over Buddhism. Furthermore, the academic trend of Confucianism could have encouraged Buddhists to systematize an education course for monks.
From the early 17th century, articles about the Buddhist education course begun to appear in related historical records. Though it is possible to find names of Buddhist practice curricula from the list of Buddhist books from the 16th century, the education course seems to have been systematized in the early 17th century. The first person who mentioned Buddhist education curriculum was Youngwolcheonghak. He once studied under Cheongheohyujeong and Buhyuseonsu. He was fully active in the early 17th century. Another monk named Pyeonnyangeongi is from the same period and he also mentioned Buddhist education curriculum. Pyeonnyangeongi's curriculum was different from what Youngwolcheonghak had mentioned. This information indicates that there was no confirmed education course until the early 17th century.
As the Buddhist education course was being established, the curriculum of the course was also being expanded. The basic curriculum of Zen practice had already been confirmed a long time before, while the curriculum of doctrinal studies was still not confirmed at the time. For example, 『Beobhwsgyeong』 of the four subjects which was suggested by Youngwolcheonghak was replaced with 『Gisinlon』 at a certain time. In connection with this change, the publication of Buddhist books by Bsegsmseongchong had great significance. After his publication, the Buddhist education curriculum was confirmed and has remained the same until the modern period.
The confirmation of the Buddhist education course and its curriculum can be considered in connection with the Three Gates Discipline. The Three Gates Discipline was a common Buddhist practice at the time, so it should not be separated from the confirmation of Buddhist education curriculum when one concerns the subject. It seems to be that 『Daehyeseojang』 『Gobongseon-yo』 『Suneung-eomgyeong』 『Geumgangban-yagyeong』 were selected for Gyeongjeolmun practice, 『Gisinlon』 『Wonga ggyeong』 『Hwa-eomgyeong』 were selected for Wondonmun practice, and 『Seon-wonjejeonjibdoseo』
『Beobjibbyeolhaenglogjeol-yobyeong-ibsagi』 were selected as a collaborative study of Zen practice and doctrinal studies.
On the other hand, Yeombulmun was excluded from the Buddhist education curriculum because it was a system of practice for common people and monks rather than an education system only for monks. In other words, the Buddhist education course was established only for monks who left home and entered the Buddhist priesthood. Thus it seems that the curriculum was selected in connection with Gyeongjeolmun and Wondonmun practice.
From the early 17th century, articles about the Buddhist education course begun to appear in related historical records. Though it is possible to find names of Buddhist practice curricula from the list of Buddhist books from the 16th century, the education course seems to have been systematized in the early 17th century. The first person who mentioned Buddhist education curriculum was Youngwolcheonghak. He once studied under Cheongheohyujeong and Buhyuseonsu. He was fully active in the early 17th century. Another monk named Pyeonnyangeongi is from the same period and he also mentioned Buddhist education curriculum. Pyeonnyangeongi's curriculum was different from what Youngwolcheonghak had mentioned. This information indicates that there was no confirmed education course until the early 17th century.
As the Buddhist education course was being established, the curriculum of the course was also being expanded. The basic curriculum of Zen practice had already been confirmed a long time before, while the curriculum of doctrinal studies was still not confirmed at the time. For example, 『Beobhwsgyeong』 of the four subjects which was suggested by Youngwolcheonghak was replaced with 『Gisinlon』 at a certain time. In connection with this change, the publication of Buddhist books by Bsegsmseongchong had great significance. After his publication, the Buddhist education curriculum was confirmed and has remained the same until the modern period.
The confirmation of the Buddhist education course and its curriculum can be considered in connection with the Three Gates Discipline. The Three Gates Discipline was a common Buddhist practice at the time, so it should not be separated from the confirmation of Buddhist education curriculum when one concerns the subject. It seems to be that 『Daehyeseojang』 『Gobongseon-yo』 『Suneung-eomgyeong』 『Geumgangban-yagyeong』 were selected for Gyeongjeolmun practice, 『Gisinlon』 『Wonga ggyeong』 『Hwa-eomgyeong』 were selected for Wondonmun practice, and 『Seon-wonjejeonjibdoseo』
『Beobjibbyeolhaenglogjeol-yobyeong-ibsagi』 were selected as a collaborative study of Zen practice and doctrinal studies.
On the other hand, Yeombulmun was excluded from the Buddhist education curriculum because it was a system of practice for common people and monks rather than an education system only for monks. In other words, the Buddhist education course was established only for monks who left home and entered the Buddhist priesthood. Thus it seems that the curriculum was selected in connection with Gyeongjeolmun and Wondonmun practice.
목차
Ⅰ. 머리말
Ⅱ. 이력과정 성립의 시대적 배경
Ⅲ. 이력과정의 성립과 이력과목의 선정
Ⅳ. 이력과목 선정의 불교사적 의미
Ⅴ. 맺음말
참고문헌
〈ABSTRACT〉
참고문헌 (43)
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