- 영문명
- Zen-Novelistic Aesthetics of ChoiSaengwoojingi
- 발행기관
- 어문연구학회
- 저자명
- 김현화(hyun-hwa Kim)
- 간행물 정보
- 『어문연구』語文硏究 第57輯, 111~133쪽, 전체 23쪽
- 주제분류
- 어문학 > 한국어와문학
- 파일형태
- 발행일자
- 2008.08.01
국문 초록
영문 초록
ChoiSaengWoojingi(崔生遇眞記) is one of the works brought from Kijaekiee (企齋記異), Chinese-written short novel series of Kijae Kwang-han Shin(企齋申光漢, 1484-1555). Main story is experience of the palace of the sea king that ChoiSaeng in ImYoung(臨瀛) land visits the cave of Mountain Doota and meets the sea god and a wizard. Under Doga-conception which means exploration of the world of a wizard, this work includes the thinking-system of Zen. Thus, it presents Taoistic idea in the contents and implicates Zen idea by the metaphor and symbol. This is high status of literary expression but it is not yet dealt with in academic society. This paper is to search for the value of ChoiSaengwoojingi as a Zen-novel based on Zen-conception.
Kijae lived typical life of a scholar as one of Sarim Group that tried to implement Morality-politics with Gwang-jo Jo(趙光祖) and a member of prosperous Hoongu-family. However, he concerned about Zen and interacted with Buddhist priests in a mountain temple through all his life. He could learn the Buddhist thinking-system by interaction with Buddhist priests and, finally, implemented Zen-conception in ChoiSaengwoojingi. Zen idea of Kijae is to see through not only its life but also political and social order and world view of the ages. He tried to make a novelistic approach to manifest more flexible Zen idea.
The palace of the sea king is the place that shows the theme of this work and the character of Zen-novel. In this place, ChoiSaeng discusses Human-world of vain fame, wealth and ambitions with wizards and then realizes the condition that all creations are united. Thus, the palace of the sea king is the place of Zen for realization and its appearance is influenced a lot by Samkukyusa(三國遺事). Documents about hidden cave of a mountain (hidden hole) of a mountain, Buddhist world of a mountain, a pond of a mountain influenced Zen-like shaping of the palace of the sea king of ChoiSaengwoojingi. It means, Kijae received literary method of former ages and expressed his own idea in familiar emotional status.
Kijae(企齋) observes the political ruin of Gwang-jo Jo(趙光祖) who was a kind of accomplice in Kimyosahwa(己卯士禍) and experienced the disruption and deconstruction of Confucian world. As Gwang-jo Jo(趙光祖) was punished to death without proper execution of Kyunggukdaejon(經國大典), he realized that this world can not be controlled only by the morality of Confucianism. Kijae(企齋) turns his concern to the thinking-system of Zen that he had some interest in and tries to solve realistic problem in it. He created the space, the palace of the sea king, that all laws, conceptions and personal life are united as one to return the unfair world. So, the Palace of the Sea King is not normal place but the special place presented under writer"s careful plan.
ChoiSaengwoojingi is close relation with the structure of Zen-dialogue of topic series, Byeokamrock(碧巖錄), of Zen-family that was known widely to the times when the author is alive. First, there are common features to pursue empirical Zen. The dialogue between ChoiSaeng and Jeunggond after ChoiSaeng finished 70-days exploration of the palace of the sea king is similar with ordinary and empirical dialogue related with "Bob(飯)" of clause 76 in Byeokamrock. Zen is such a thing that is captured during living activity or experiencing something. ChoiSang and JeungKong who are main characters in the novel have a conversation about "food" and the talk must be look like the "food" of Zen sect that symbolizes realism of Zen. Zen ideaof the writer who experienced a Zen priest seemed to be expressed in a way of empirical conversation.
Also, the condition of realization is identical to the structure occurred after hanging around a mountain. As ChoiSaeng had a realization after hanging around Doota mountain, clause 34 and 36 of Byeok
Kijae lived typical life of a scholar as one of Sarim Group that tried to implement Morality-politics with Gwang-jo Jo(趙光祖) and a member of prosperous Hoongu-family. However, he concerned about Zen and interacted with Buddhist priests in a mountain temple through all his life. He could learn the Buddhist thinking-system by interaction with Buddhist priests and, finally, implemented Zen-conception in ChoiSaengwoojingi. Zen idea of Kijae is to see through not only its life but also political and social order and world view of the ages. He tried to make a novelistic approach to manifest more flexible Zen idea.
The palace of the sea king is the place that shows the theme of this work and the character of Zen-novel. In this place, ChoiSaeng discusses Human-world of vain fame, wealth and ambitions with wizards and then realizes the condition that all creations are united. Thus, the palace of the sea king is the place of Zen for realization and its appearance is influenced a lot by Samkukyusa(三國遺事). Documents about hidden cave of a mountain (hidden hole) of a mountain, Buddhist world of a mountain, a pond of a mountain influenced Zen-like shaping of the palace of the sea king of ChoiSaengwoojingi. It means, Kijae received literary method of former ages and expressed his own idea in familiar emotional status.
Kijae(企齋) observes the political ruin of Gwang-jo Jo(趙光祖) who was a kind of accomplice in Kimyosahwa(己卯士禍) and experienced the disruption and deconstruction of Confucian world. As Gwang-jo Jo(趙光祖) was punished to death without proper execution of Kyunggukdaejon(經國大典), he realized that this world can not be controlled only by the morality of Confucianism. Kijae(企齋) turns his concern to the thinking-system of Zen that he had some interest in and tries to solve realistic problem in it. He created the space, the palace of the sea king, that all laws, conceptions and personal life are united as one to return the unfair world. So, the Palace of the Sea King is not normal place but the special place presented under writer"s careful plan.
ChoiSaengwoojingi is close relation with the structure of Zen-dialogue of topic series, Byeokamrock(碧巖錄), of Zen-family that was known widely to the times when the author is alive. First, there are common features to pursue empirical Zen. The dialogue between ChoiSaeng and Jeunggond after ChoiSaeng finished 70-days exploration of the palace of the sea king is similar with ordinary and empirical dialogue related with "Bob(飯)" of clause 76 in Byeokamrock. Zen is such a thing that is captured during living activity or experiencing something. ChoiSang and JeungKong who are main characters in the novel have a conversation about "food" and the talk must be look like the "food" of Zen sect that symbolizes realism of Zen. Zen ideaof the writer who experienced a Zen priest seemed to be expressed in a way of empirical conversation.
Also, the condition of realization is identical to the structure occurred after hanging around a mountain. As ChoiSaeng had a realization after hanging around Doota mountain, clause 34 and 36 of Byeok
목차
1. 서론
2. 용궁의 화두적 공간 형상화
3. 〈최생우진기〉의 禪話적 특질
4. 결론
參考文獻
Abstract
2. 용궁의 화두적 공간 형상화
3. 〈최생우진기〉의 禪話적 특질
4. 결론
參考文獻
Abstract
키워드
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