"(Translation) 無衣子詩集 "茶泉""의 두 판 사이의 차이

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{{Primary Source Document3
 
{{Primary Source Document3
 
|Image = [[파일:한국불교전서.jpg|섬네일|.]]
 
|Image = [[파일:한국불교전서.jpg|섬네일|.]]
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|English =  
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|English = Collection of Poetry by Muŭija
 
|Chinese = 無衣子詩集
 
|Chinese = 無衣子詩集
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|Korean = [http://royal.kostma.net/WH/Image?book_id=JSK_WH_B14b44&imgid=G002%2BJSK%2BKSM-WH.1800.4159-20160515.B14b44-001 건릉지첩]
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|Korean = [무의자시집]
 
|Genre = Old Documents (文書)
 
|Genre = Old Documents (文書)
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|Type = 묘비문(墓碑文)
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|Type = Poetry(詩)
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|Author = 尹行恁
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|Author = Hyesim(慧諶)
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|Year = 1800
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|Year = 13th Century
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|Key Concepts= 묘비문(墓碑文)
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|Key Concepts= Sŏn Buddhism(禪佛敎)
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|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
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|Translator = [[Youngsuk Park]]
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|Editor =  
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|Editor = Youngsuk Park
 
|Translation Year = 2017
 
|Translation Year = 2017
  
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=='''Introduction'''==
 
=='''Introduction'''==
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National Master of True Enlightenment (眞覺國師) Hyesim (慧諶, 1178-1234), whose pen name is Muŭija (無衣子 [the unclothed]), was a Buddhist Sŏn monk during the Koryŏ dynasty (918-1392). He is known as the propagator of Sŏn (Ch'an in Chinese, Zen in Japanese) and the key word (話頭) emptiness (無) in Korea. Previously a Confucian scholar, he became Chinul's (知訥 1158-1210) <ref>The philosophical founder of Korean Sŏn Buddhism.</ref> disciple and successor. His Sŏn philosophy is characterized by the syncretic approach of Buddhism, Taoism and Confucianism. Muŭija sijip (無衣子詩集, Collection of Poetry by Muŭija) is renowned for its pioneering work of syncretism between literature and Sŏn philosophy.
  
 
=='''Original Script'''==
 
=='''Original Script'''==
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(原文)
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茶泉<ref>韓國佛敎全書 6: 55b4-6. </ref>   
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松根去古蘚 石眼迸靈泉
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快便不易得 親提趙老禪<ref>This implies Master Zhàozhōu's (778-897, Tang dynasty) huàtóu (话头, critical word, key word) '喫茶去‘ (Just drink some tea and leave).</ref>
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  淸潭<ref>韓國佛敎全書 6: 55b7-9.</ref>
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寒於未釋氷 莹若新磨鏡
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只將一味<ref>One taste (一味) refers to the Buddhist idea that many different theories shore essentially one origin. In this respect the Flower Garland doctrine says: "One is in all; All is in one."</ref>淸 善應千差影
  
 
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(translation)
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Spring Water for Tea
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The moss-grown pine roots are barely traced
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The eye on the rock spurts auspicious water
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It is still not easy to grasp cool comfort
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Voluntarily I take Master Zhàozhōu's Sŏn.
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Clean Water
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It is colder than unmelted ice
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Brighter than a glossily clean mirror
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One taste of emptiness, the constance
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That reflects myriad forms and colors
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|}
 
|}
  
 
*Discussion Questions:
 
*Discussion Questions:
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1. What are the elements of Taoism and Confucianism in the poems?
  
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2. What is the relationship between awakening and drinking tea?
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3. How does Hyesim realize the realm of Sŏn by means of the clean water?
  
 
=='''Further Readings'''==
 
=='''Further Readings'''==
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* View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
 
* View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
 
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*韓國佛敎全書. 1999-2004. Han'guk Pulgyo chŏnsŏ 韓國佛敎全書 6 (Comprehensive Collection of Korean Buddhism). 14 vols. Seoul: Dongguk University Press.
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*Hyesim. 1993. Chin'gak kuksa ŏrok 眞覺國師語錄 (Recorded Sayings of National Master of True Enlightenment), edited by Kim Taljin. Seoul: Segyesa. 
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*Hyesim. 2008. Muŭija sijip 無衣子詩集 (Collection of Poetry by Muŭija Hyesim), translated by Pae Kyubŏm. Seoul: Chimanji.
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*Kagun. 2009. Sŏnmun yŏmsong sŏrhwa 禪門拈頌說話 (Narrative Tales of Enlightened  Verses and Songs of the Meditation School), translated by Kim Wŏrun. Seoul: Dongguk yŏkkyŏngwŏn.
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*Buswell, Robert E. 1992. Tracing back the radiance: Chinul's Korean way of Zen.
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University of Hawaii Press. 
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*Keel, Hee-Sung. 1984. Chinul: The Founder of the Korean Sŏn Tradition. Berkeley Buddhist Studies Series 6. Berkeley: UC Berkeley.
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*Chin, Sŏnggyu. 1986. "Hyesim ŭi saeng'ae wa sasang" (Hyesim's Life and Ideology). In Koryŏsa ŭi che munje (Issues of the History of Koryŏ), edited by Pyŏn T'aesŏp. Seoul: Samyŏngsa.
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=='''References'''==

2017년 7월 21일 (금) 11:07 기준 최신판

Primary Source
[[파일:
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|700px]] 		Title
English Collection of Poetry by Muŭija
Chinese 無衣子詩集
Korean(RR) [무의자시집]
Text Details
Genre Old Documents (文書)
Type Poetry(詩)
Author(s) Hyesim(慧諶)
Year 13th Century
Source
Key Concepts Sŏn Buddhism(禪佛敎)
Translation Info
Translator(s) Youngsuk Park
Editor(s) Youngsuk Park
Year 2017


Introduction

National Master of True Enlightenment (眞覺國師) Hyesim (慧諶, 1178-1234), whose pen name is Muŭija (無衣子 [the unclothed]), was a Buddhist Sŏn monk during the Koryŏ dynasty (918-1392). He is known as the propagator of Sŏn (Ch'an in Chinese, Zen in Japanese) and the key word (話頭) emptiness (無) in Korea. Previously a Confucian scholar, he became Chinul's (知訥 1158-1210) [1] disciple and successor. His Sŏn philosophy is characterized by the syncretic approach of Buddhism, Taoism and Confucianism. Muŭija sijip (無衣子詩集, Collection of Poetry by Muŭija) is renowned for its pioneering work of syncretism between literature and Sŏn philosophy.

Original Script

Classical Chinese English

茶泉[2]


松根去古蘚 石眼迸靈泉

快便不易得 親提趙老禪[3]


淸潭[4]


寒於未釋氷 莹若新磨鏡

只將一味[5]淸 善應千差影

Spring Water for Tea


The moss-grown pine roots are barely traced

The eye on the rock spurts auspicious water

It is still not easy to grasp cool comfort

Voluntarily I take Master Zhàozhōu's Sŏn.


Clean Water


It is colder than unmelted ice

Brighter than a glossily clean mirror

One taste of emptiness, the constance

That reflects myriad forms and colors

  • Discussion Questions:

1. What are the elements of Taoism and Confucianism in the poems?

2. What is the relationship between awakening and drinking tea?

3. How does Hyesim realize the realm of Sŏn by means of the clean water?

Further Readings

  • 韓國佛敎全書. 1999-2004. Han'guk Pulgyo chŏnsŏ 韓國佛敎全書 6 (Comprehensive Collection of Korean Buddhism). 14 vols. Seoul: Dongguk University Press.
  • Hyesim. 1993. Chin'gak kuksa ŏrok 眞覺國師語錄 (Recorded Sayings of National Master of True Enlightenment), edited by Kim Taljin. Seoul: Segyesa.
  • Hyesim. 2008. Muŭija sijip 無衣子詩集 (Collection of Poetry by Muŭija Hyesim), translated by Pae Kyubŏm. Seoul: Chimanji.
  • Kagun. 2009. Sŏnmun yŏmsong sŏrhwa 禪門拈頌說話 (Narrative Tales of Enlightened Verses and Songs of the Meditation School), translated by Kim Wŏrun. Seoul: Dongguk yŏkkyŏngwŏn.
  • Buswell, Robert E. 1992. Tracing back the radiance: Chinul's Korean way of Zen.

University of Hawaii Press.

  • Keel, Hee-Sung. 1984. Chinul: The Founder of the Korean Sŏn Tradition. Berkeley Buddhist Studies Series 6. Berkeley: UC Berkeley.
  • Chin, Sŏnggyu. 1986. "Hyesim ŭi saeng'ae wa sasang" (Hyesim's Life and Ideology). In Koryŏsa ŭi che munje (Issues of the History of Koryŏ), edited by Pyŏn T'aesŏp. Seoul: Samyŏngsa.

References

  1. ↑ The philosophical founder of Korean Sŏn Buddhism.
  2. ↑ 韓國佛敎全書 6: 55b4-6.
  3. ↑ This implies Master Zhàozhōu's (778-897, Tang dynasty) huàtóu (话头, critical word, key word) '喫茶去‘ (Just drink some tea and leave).
  4. ↑ 韓國佛敎全書 6: 55b7-9.
  5. ↑ One taste (一味) refers to the Buddhist idea that many different theories shore essentially one origin. In this respect the Flower Garland doctrine says: "One is in all; All is in one."
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