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김호귀(Kim, Ho Gui) 보조사상연구원 2018 보조사상 Vol.50 No.-
성각성준(1932.5.20-1977.9.24)의 삶을 통해서 현대 한국불교의 단편적인 모습을 엿볼 수가 있다. 특히 그의 법어집인 목우록에는 조사선법의 주제로 분류할 수 있는 몇 가지 주제를 추출해볼 수가 있다. 그의 법어집의 일부분에 해당하는 ｢선문지남｣에는 총 18칙의 내용을 엿볼 수가 있다. 거기에 드러난 선법의 주제는 첫째로 本來成佛에 근거한 현실의 자각, 둘째로 無分別心의 이해와 그 실천, 셋째로 고정관념의 초월 및 그 타파, 넷째로 心法의 이해와 그 체험 등으로 분류해볼 수가 있다. 이들 각각의 주제는 선법의 사상과 선법의 수행 및 제자들에 대한 교화의 수단에 해당한다. 이들 주제를 선사상의 주제의 측면에서 살펴보면 본래성 불에 대한 믿음을 가져야 자유를 누릴 수가 있고, 분별심을 초월하는 데에는 회광반조의 마음이 있어야 하며, 본래면목을 회복하기 위해서는 집착심을 초월해야 한다는 것이다. 이를 위해서는 구체적으로 개인적인 체험이 중요하고, 주인공의 자각이 필요하며, 명안을 구족해야 하고, 형상을 초월해야 하며, 본래성불에 대한 자각을 통해서 무분별 무집착을 터득해야 하고, 언외의 뜻을 알아차려야 하며, 망념을 초월해야 한다는 것 등이다. 성준화 상의 이와 같은 가르침은 다름 아닌 조사선법의 선사상을 보여준 것이었다. We can classify Sunggak-Sungjun ̕s zen thoughts into four large groups based on Sungjun-hwasangMokwoorok(聲準和尙牧牛 錄). Among the SeonmoonJinam(禪門指南) is made of eighteen discourses. The first theme is aware of reality based on enlightenment of self-discipline. For example, first discourse, third discourse, fourth discourse, sixth discourse, twelfth discourse and fourteenth. The second theme is understanding and act of indiscretion mind. For example, second discourse, ninth discourse, sixteenth discourse and seventeenth discourse. The third theme is understanding and personal experience of One ̕s orignal mind. For example, seventh discourse, eighth discourse, tenth discourse, eleventh discourse and thirteenth discourse. The fourth theme is transcendency and abolition of non-fixed idea. For example, fifth discourse, fifteenth discourse and eighteenth discourse. These themes are Sungjun ̕s zen thoughts that belongs to the Patriarch zen thoughts.
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청중기(清中期) 만주인(滿洲人)의 일상 속 족장(族長)의 역할
김준영 ( Kim¸ Jun-young ) 명청사학회 2021 명청사연구 Vol.- No.55
There was the clan leader who represented each clan in the niru, a basic social unit of the Eight Banners in the Qing Period. The precedent research onthe role of the Manchus clan leader mainly covered the roles related to the clan leader’s clan activities, such as supervision of the ancestral rites, management of kinsmen’s property, compilation of the genealogy, an adoptive son issue within the clan. They described that the Manchus were also formed based on a similar index of the clan formation to the Han people who appeared in the Manchus clan. Manchus were a bannerman who all belonged to Eight Banners, and various standards of Eight Banners greatly affected the large part of their daily life. In this regard, the formation of the Manchus clan and the role of the clan leader were also affected by Eight Banners. However, it is not easy to find an attempt to examine the contact point with Eight Banners other than an effort to find out a contact point with the Han people clan. The reason is to explain the index of the clan formation as a phenomenon of Manchus’ assimilating into Han people. This paper focused on the relation between the head of the Manchus clan who was the top leadership of the clan and Eight Banners and researched the position of the head of the Manchus clan in niru and the role of the clan leader in the daily life of bannerman. Unlike the head of the Han people clan, the Manchus clan leader complied with Qing regulations and selected those with high official positions within the clan. There is a reason why Qing did not weigh on selecting a formal government official but the clan leader; it is because the clan leader took the role of managing and supervising Manchu’s daily life on the front lines. Qing sovereign tried to edify Manchus through imperial edict and directives in order for Manchus to maintain the ruling group’s dignity. Because an emperor’s order was delivered to the bannerman by the clan leader, the clan leader was justified to control kinsmen based on imperial edict and directive. In addition, the clan leader specified kinsmen’s daily life control and authority of punishment granted by an emperor in the family regulation, so that he emphasized the authority of managing kinsmen. It is the Manchus clan’s characteristic that specified the authority of the clan leader in the clan’s lessons. It was because the clan leader was the subject who was the most severely punished after offenders.
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金晙永 ( Kim Jun-young ) 명청사학회 2022 명청사연구 Vol.- No.58
On the surface, the spread of the genealogy compilation culture in Manchuria society can be seen as an example indicating that they have become Hanhua(漢化). However, even if the genealogy originated from the Han culture, the Manchurian genealogy of the Qing Dynasty also has its own specificity, like the genealogy of various ethnic groups in East Asia. Of course, based on the various characteristics of the Manchurian genealogy mentioned in the text, it is not intended to argue that the Manchurian was not become Hanhua. Because this is an individual problem, not a problem that can be concluded through any part. Therefore, instead of discriminating whether it is Hanhua through genealogy, we tried to find answers to more essential questions about how genealogy affected Manchuria society. Specifically, why genealogy was needed in Manchuria society? And how it spread to Manchuria society, what genealogy spread means in Manchuria society, etc. Unlike the Chinese of the same time, the national-led official genealogy was compiled in the Manchurian society. The official genealogy was formed and spread with mutual influence rather than unilateral propagation to Manchuria society. The reason why the Qing Dynasty ruler spread the genealogy, a foreign culture, to Manchurian society was that genealogy had a practical function necessary to maintain Manchurian society. Meanwhile, the appearance of the Manchurian genealogy is also different from the Chinese genealogy, such as mixed Manchu and Chinese language genealogies. This type of genealogy can represent the coexistence and cultural convergence of Manchu and Han.
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