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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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Sudeok Temple is one of the representative temples in the area of Naepo, Chungnam at the present time. It has the status of the main temple in the 7th district of the Korean Buddhist Jogye Order, and is one of the 5 great Chonglims(叢林) in the whole nation. Its scope of influence had been poor until the 19th century and hence its scale was smaller than Bodeok Temple near it. When Japanese Imperialism established the temple ordinance, it was subordinated as a bottom temple to Magok Temple. It is because many priests of virtue had been produced from this temple by the inspiration of the Zen that it has got the present status though it had been once that kind of temple described just before.
It was Sudeok Temple that had brought about a new wave in the Korean Buddhist world in the 20th century, which was led by the monk, Mangong. Succeeding Gyeongheo, Mangong adopted Ganhwaseon(看話禪) as the way of self-discipline. He had been enlightened twice through exploring two questions, Manbeopgwiil(萬法歸一) and Muja(無字). Mangong claimed that the meditation should be exercised with three elements, Doryang(道場), Dosa(道師), and Doban(道伴), and advocated the routinization and socialization of the Zen. He desired to prevent the clear Zen inspiration from being collapsed by the invasion of Japanese imperialism.
Mangong taught learners systematically and efficiently. He encouraged them to have the spirit of exertion and presented appropriate priesthood and questions. He also approved those learners who had attained the highest state of enlightenment. Although a learner joined the priesthood by another monk and did not received education from him, Mangong received him as a prentice, instructed him, and approved him when he was enlightened. Thus, many prentices were brought up by Mangong. On the other hand, he paid much attention to the education of bigunis, and brought up such high bigunis as Beophi and Ilyeop. While teaching learners directly, he also deeply participated in the foundation and management of a Zen academy for ascetics to devote themselves to the exercise. He once had the responsibility of management as a member of the board, and generously gave financial support. He supported the Zen academy in order to raise the Zen inspiration nation-widely.
At Sudeok Temple, the ascetics devoted themselves to the exercise intensively during the summer and winter seclusion, which not only monks of Sudoek Temple but also those from other temples could participate in. Sudeok Temple carried out such co-exercise earlier than other temples, and fulfilled it without disruption. Mangong taught those learners participating the exercise. The exercise was carried out under hard and fast rules.
In order for many ascetics to devote themselves to the exercise, sufficient financial support was necessary. As financial conditions of temples at that time was generally insufficient, Sudoek Temple also seems not to have been in a rich financial condition. It is likely that Sudeok Temple provided food by mendicancy. Mangong was not only prominent in the education of learners, but excellent in receiving oblation. Thus, he was able to accomplish many buddhist services, and as a result the scale of Sudeok Temple was extended. We can suppose a certain relation between Sudeok Temple and the local community, but it seems not to have been close.
Under Mangong's lead and hard rules, many priests of virtue had been produced, who formed so called Deoksungsanmun to lead the Korean Buddhist world. Due to Mangong's various features such as the high level of enlightenment, the elaborate education of prentices, and the security of financial support for their exercise, Sudeok Temple was able to attain the status of Chonglim.
It was Sudeok Temple that had brought about a new wave in the Korean Buddhist world in the 20th century, which was led by the monk, Mangong. Succeeding Gyeongheo, Mangong adopted Ganhwaseon(看話禪) as the way of self-discipline. He had been enlightened twice through exploring two questions, Manbeopgwiil(萬法歸一) and Muja(無字). Mangong claimed that the meditation should be exercised with three elements, Doryang(道場), Dosa(道師), and Doban(道伴), and advocated the routinization and socialization of the Zen. He desired to prevent the clear Zen inspiration from being collapsed by the invasion of Japanese imperialism.
Mangong taught learners systematically and efficiently. He encouraged them to have the spirit of exertion and presented appropriate priesthood and questions. He also approved those learners who had attained the highest state of enlightenment. Although a learner joined the priesthood by another monk and did not received education from him, Mangong received him as a prentice, instructed him, and approved him when he was enlightened. Thus, many prentices were brought up by Mangong. On the other hand, he paid much attention to the education of bigunis, and brought up such high bigunis as Beophi and Ilyeop. While teaching learners directly, he also deeply participated in the foundation and management of a Zen academy for ascetics to devote themselves to the exercise. He once had the responsibility of management as a member of the board, and generously gave financial support. He supported the Zen academy in order to raise the Zen inspiration nation-widely.
At Sudeok Temple, the ascetics devoted themselves to the exercise intensively during the summer and winter seclusion, which not only monks of Sudoek Temple but also those from other temples could participate in. Sudeok Temple carried out such co-exercise earlier than other temples, and fulfilled it without disruption. Mangong taught those learners participating the exercise. The exercise was carried out under hard and fast rules.
In order for many ascetics to devote themselves to the exercise, sufficient financial support was necessary. As financial conditions of temples at that time was generally insufficient, Sudoek Temple also seems not to have been in a rich financial condition. It is likely that Sudeok Temple provided food by mendicancy. Mangong was not only prominent in the education of learners, but excellent in receiving oblation. Thus, he was able to accomplish many buddhist services, and as a result the scale of Sudeok Temple was extended. We can suppose a certain relation between Sudeok Temple and the local community, but it seems not to have been close.
Under Mangong's lead and hard rules, many priests of virtue had been produced, who formed so called Deoksungsanmun to lead the Korean Buddhist world. Due to Mangong's various features such as the high level of enlightenment, the elaborate education of prentices, and the security of financial support for their exercise, Sudeok Temple was able to attain the status of Chonglim.
목차
Ⅰ. 서언
Ⅱ. 만공의 看話禪 강조
Ⅲ. 만공의 學人지도와 禪學院 참여
Ⅳ. 수덕사의 禪風振作
Ⅴ. 수덕사의 재정 사정과 佛事
Ⅵ. 결어
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UCI(KEPA) : I410-ECN-0101-2009-911-015593861