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A Critical Examination of the Term Geungnyang (極量) in Inak Uicheom’s Neungeom-sagi of the Late Joseon Period

  • 불교학리뷰
  • Abbr : Critical Review for Buddhist Studies
  • 2026, (40), pp.125~146
  • DOI : 10.29213/crbs..40.202610.125
  • Publisher : Geumgang Center for Buddhist Studies
  • Research Area : Humanities > Buddhist Studies
  • Received : September 6, 2026
  • Accepted : October 1, 2026
  • Published : October 31, 2026

Lee Dong-Hyeok 1

1동국대학교

Accredited

ABSTRACT

This study examines the recurring term geungnyang (極量) in the Neungeom-sagi (楞嚴私記, Personal Notes on the Śūraṅgama Sūtra) by the great late-Joseon gangbaek (講伯) Inak Uicheom (仁岳義沾, 1746-1796) to clarify what it designates. In the Śūraṅgama-sūtra exegetical tradition, geungnyang is a Sinographic rendering of the name of the sutra’s translator, Bhanamiti (般刺密帝). In Inak’s commentary, however, its context indicates a separate exegetical source or commentator rather than the translator. A survey of all ten fascicles of the Neungeom-sagi identifies fifty-eight occurrences of the term, which is absent only from fascicles 3, 9, and 10. These occurrences fall into four categories: simple reference, comparative evaluation, bibliographic citation, and direct quotation. Analysis of the thirteen substantive instances of “comparative evaluation” confirms that geungnyang functions as a proper noun designating a specific person or text, rather than Bhanamiti. The study also reexamines a recent dissertation’s claim that geungnyang is Inak’s alias for the Song exegete Changshui Zixuan (長水子璿, 965-1038). This claim holds for fascicle 1, where passages cited under geungnyang match Changshui’s Shoulengyan yishu zhujing verbatim. A passage in fascicle 4, however, treats geungnyang as an entity that itself follows Changshui’s view, making a simple identification untenable. This tension is revealing: verbatim transmission preserves the exact wording, whereas editorial intervention produces divergence from Changshui’s own view. Considering this evidence alongside the term’s absence from the bibliographic catalog in Qian Qianyi’s(錢謙益, 1582–1664) Jiemengchao (解蒙 鈔), the study cautiously proposes that geungnyang designates a composite text compiled in Korea within the Changshui exegetical lineage, with layers of editorial intervention, rather than the work of a single author. This finding shows how late-Joseon seminary commentators actively synthesized and reorganized Chinese exegetical sources rather than simply receiving them.

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