earticle

영어

A distinctive feature of Chinese Buddhist literary theory was the development of the idea that non-Buddhist poetry can have religious value. This is commonly associated with the idea that the ‘pure and cool’ (清淨) scenes of some landscape/reclusive poems celebrated Buddhist eremitic ideals, and could even reflect the inner ‘coolness and purity’ of the enlightened author. However, especially in the late imperial period, less widely celebrated ways of understanding the Buddhist value of secular poems were proposed by monastic writers. Of these, the rubric advanced by the eminent late Ming cleric Hanshan Deqing (憨山德清) is particularly marked on account of its stark contrast with more established conventions – he proposed that poems which depicted agitated emotions prompted by ‘steamy’ and defiled scenes were ideal resources for enlightening Buddhist disciples. These ideas emerged after Hanshan was exiled to Lingnan (Guangdong), and were attributed to religious insights he developed as a result of this bitter experience – in particular, revelations in relation to the Laṅkāvatāra Sūtra. These ideas arguably exerted some influence on monastic writers – especially those who were similarly exposed to political violence as a result of the collapse of the Ming dynasty. Aiming foremost to contribute to a greater awareness of the diversity and sophistication of monastic discourses on the religious utility of poetry, this article discusses the formation and constitution, and tentatively explores the influence of, the post-exile writings on poetry-Chan of Hanshan Deqing. Its methodology is somewhat unconventional in that, in line with the approach to Hanshan’s thought of Sung-peng Hsu, it seeks to uncover both the doctrinal and experiential influences that shaped Hanshan’s unique approach to poetryChan. It begins by briefly discussing conventional ideas on the religious value of poetically depicting ‘pure and cool’ settings. It then discusses how, subsequent to Hanshan’s exile to the tropics of southern Lingnan, he began to affirm the religious utility of poems which depict steamy, “hellish” settings, and analyzes how this transformation was related to Hanshan’s post-exile revelations regarding the Laṅkāvatāra. It explores, in particular, how the notions of “hell”, “dreamlike-ness” and “dream-speech” were drawn upon to construct new, Mind-only school-inspired theories on how genres such as frontier/exile poetry can be radically identified with Chan. The last section briefly explores the influence of Hanshan’s unorthodox emancipatory poetics in Qing dynasty southern Chinese monastic orders, and encourages further studies aimed at challenging the relatively narrow purview of conventional approaches to poetry-Chan.

한국어

중국 불교 문학관의 두드러진 특징은 비불교적 시가 종교적 가치를 가질 수 있다는 생 각이 발전한 점이다. 특히 근대 제국시대의 승려들 사이에서는 세속적 시의 종교적인 가치를 이해하려는 다양한 관점이 형성되었다. 이 중 명말의 승려 감산덕청이 제기한 관점은 특별하여, 전통적인 관점과 극명한 대조를 이룬다. 중국 불교 총림의 속시(俗詩) 에 대한 종교적 가치 개념의 다원성과 정교성을 밝히기 위해, 본고는 감산이 유배된 후 의 시선(詩禪)에 대한 논술의 형성과 구조를 분석했고, 이 논술이 후대에 미친 영향을 탐 구했으며, 교리적 연원 이외에도 감산의 개인체험이 그의 논술에 준 영향을 함께 탐구 했다. 이는 시적으로 ‘청정’을 묘사하는 종교적 가치에 대한 전통적인 생각을 논하는 것 으로 시작된다. 이후 감산이 중국 남부의 열대 지역으로 유배된 뒤 지옥처럼 더운 장면 을 묘사하는 시의 종교적 가치를 어떻게 긍정하기 시작했고, 이러한 사상적 변화가 어 떻게 『능가경』과 상호영향을 주고받았는지 분석했다. 그는 지옥·몽경(夢境)·몽어(夢語) 의 3가지 개념으로 유심파 사상에 영향을 받은 새로운 관점을 창조했으니, 유배시와 선의 동일성이다. 마지막으로 감산의 시론이 중국 남부 승려들에게 미친 영향을 설명 하고, 시선(詩禪)에 대한 전통적인 방법론을 벗어나 새롭게 탐구할 것을 주장하였다.