지원사업
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.
이 논문의 연구 히스토리 (4)
- 이 논문의 후속연구가 궁금하신가요?
- 연관 학술논문 또는 학술발표를 통해 보다 발전된 연구결과를 확인하실 수 있습니다.
- 이 논문의 연구 히스토리 확인하기
초록· 키워드
오류제보하기
Han Yong-woon's Siphyundam joohae(Annotated Siphyundam), completed along with his collection of poems Silence of Lover(1926), is a very important work for the understanding of his poems. As he mentions in his preface of this work, while he was staying in Mt. Sorak, Han had an opportunity to study Kim Si-seup's Siphyundam Yohae(십현담 요해, 1475), one of the annotated editions of Siphyudam(Ten Miraculous Poems), and became enlightened. He thought Zen Buddhism in Siphyundam is valuable in both everyday life and literary writings at that time, and wanted to make a new annotated edition of this text. He didn't agree with Kim's traditional annotation to Siphyundam because he believed it couldn't satisfy modern readers' complicated needs.
Siphyundam, written by a Chinese monk-poet Dongan Sangchal(동안 상찰-961), is a famous series of poems regarded as a standard textbook of Zen Buddhism for a long time by the Zen School of Chodongzong(조동중) in China and Korea in the 10-15th century. As these poems are very hard to understand, some annotated editions were published for readers. Kim Si-seup, a famous poet in the 15th century, is one of the annotaters and his edition has been read for a long time in Korea. His annotation follows the Chodongzong Zen tradition as his previous annotater Buban Moonik(법안문익, the 10th century) did.
But Han's attitude in interpreting SiPhyundam is quite different from that of Kim. He reads text itself and suggests contemporary meanings. His intention is to get some ideas from Zen in Siphyundam and to apply them to his everyday life, his behaviors and his writing of modern poems.
Comparing Han's edition with Kim's, we can see many differences in their interpretation and explanation of the text. To read Siphyndam Joohae is to see repetitions and differences of the two editions. Han's aim of making a new annotated edition is not simply to repeat the previous interpretation of the text, but to re-create the Siphyundam in the context of modern social life. For example, he transforms one of the titles of 10 poems and keeps distance from the Chodong Zen tradition in the text. He criticize 'the right position'('정위') of Zen masters ('staying in temple', 'meditating in void mind') and pays a lot of attention to the practical aspect of Zen Buddhism ('wearing fur, taking horns' <피모대각>, 'becoming bull and horse' <소가되고 말이 되기>, 'going into a different sort of people in market place' <이류중행>. This is to say that he reads the text as a means of social practice and participation.
Differences in Annotated Siphyundam come from Han's original position, interests, and visions which are different from those of Kim's. Han Yong-woon expresses the ideas of the practical Zen in his Silence of Lover again.
Siphyundam, written by a Chinese monk-poet Dongan Sangchal(동안 상찰-961), is a famous series of poems regarded as a standard textbook of Zen Buddhism for a long time by the Zen School of Chodongzong(조동중) in China and Korea in the 10-15th century. As these poems are very hard to understand, some annotated editions were published for readers. Kim Si-seup, a famous poet in the 15th century, is one of the annotaters and his edition has been read for a long time in Korea. His annotation follows the Chodongzong Zen tradition as his previous annotater Buban Moonik(법안문익, the 10th century) did.
But Han's attitude in interpreting SiPhyundam is quite different from that of Kim. He reads text itself and suggests contemporary meanings. His intention is to get some ideas from Zen in Siphyundam and to apply them to his everyday life, his behaviors and his writing of modern poems.
Comparing Han's edition with Kim's, we can see many differences in their interpretation and explanation of the text. To read Siphyndam Joohae is to see repetitions and differences of the two editions. Han's aim of making a new annotated edition is not simply to repeat the previous interpretation of the text, but to re-create the Siphyundam in the context of modern social life. For example, he transforms one of the titles of 10 poems and keeps distance from the Chodong Zen tradition in the text. He criticize 'the right position'('정위') of Zen masters ('staying in temple', 'meditating in void mind') and pays a lot of attention to the practical aspect of Zen Buddhism ('wearing fur, taking horns' <피모대각>, 'becoming bull and horse' <소가되고 말이 되기>, 'going into a different sort of people in market place' <이류중행>. This is to say that he reads the text as a means of social practice and participation.
Differences in Annotated Siphyundam come from Han's original position, interests, and visions which are different from those of Kim's. Han Yong-woon expresses the ideas of the practical Zen in his Silence of Lover again.
목차
1. 우회하기와 텍스트의 상호 의존성 읽기-《십현담 주해(十玄談 註解)》를 이해하기 위하여
2. ‘주해‘의 원본, 김시습의 〈십현담 요해〉란 무엇인가
3. 삶의 기로에서의 活路 찾기, 또는 김시습 曹洞禪의 현대적 계승과 재창조로서의 《십현담 주해》 -‘破還鄕‘의 다른 길, ‘花中牛‘, 방편으로서의 ‘爲牛爲馬‘에 대한 사유
4. 한용운의 《십현담 주해》의 중요성과 그 문학적 의의
참고문헌
영문초록
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
한용운『님의 침묵』과 『십현담』ㆍ『십현담주해』의 상호텍스트성 : ‘정위(正位)’에 머물지 않는 선(禪)과 ‘방편’으로서의 시 쓰기를 중심으로
한국현대문학연구
2014 .04
-
게리 스나이더의 선불교 이해와 선시
새한영어영문학
2004 .03
-
한용운 『님의 침묵』 연구
어문학
2011 .09
-
無衣子 禪詩攷
우리문학연구
2002 .12
-
『님의 沈黙』과 『달마의 침묵』에 나타난 禪의 세계
한국문학논총
2008 .01
-
Three Love Poems by Han Yong-un
Korea Journal
1973 .04
-
茶道가 禪에 미친 영향
차문화산업학
2019 .01
-
Characteristics of Korean Zen
Korea Journal
1972 .05
-
禪宗史에 기술된 神秀와 神會의 평가
禪學(선학)
2019 .01
-
金鐘漢과 金素雲의 정지용 시 번역에 대하여
한국문학논총
2005 .01
-
당대 王維와 통일신라 崔致遠 禪詩의 禪悟 世界
중국학
2016 .01
-
Han Yong-un: The Poet in Time of Need
Korea Journal
1979 .12
-
Four Poems by Han Ha-un
Korea Journal
1966 .01
-
Han Yong-un and Buddhism
Korea Journal
1979 .12
-
시인(詩人) 한용운론(韓龍雲論)
동악어문학
1977 .09
-
한용운의 평화사상
불교학보
1978 .10
-
韓愈의 “以文爲詩”와 그 영향
중국학
2011 .01
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-810-014538488