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Patrilineal Expressions on Epitaph of High Priests during the Final Period of Silla and the Beginning of Koryǒ and Their Perception of Lineage

  • The Review of Korean History
  • 2013, (109), pp.1-40
  • Publisher : The Historical Society Of Korea
  • Research Area : Humanities > History

Park Yun Jin 1

1고려대학교

Accredited

ABSTRACT

The epitaph of high priests established during the end of Shilla Dynasty and the beginning of Koryo Dynasty shows many cases of using patrilineal terms to express a master-disciple relationship. Terms such as umgun(嚴君), youngja(令子), chongja(冢子), lason(來孫) are some of the examples. Some priests emphasized the Chinese-side of their lineage, while also valuing Korean lineage of ‘Gusanmun (nine mountain monasteries, 九山門)’. It is construed that high priests had liberty to choose particular lineage they wanted to underscore, and also that even students of the same priest did not have shared idea of lineage. Also, the epitaph of priests who had the same teacher show that they had little sense of solidarity. These suggest that the sense of belonging to the same sect of Buddhism was not as strong as it was later in Gusanmun. Meanwhile, in many written documents in addition to the claim of ‘Gajisan(迦智山)’ sect, was priest Toui(道義) widely perceived as the founder of the Zen sect, and such belief carried into the Koryo Dynasty. On the epitaph of priest Toui’s disciple, Chejing (體澄), was quoted a phrase from the Confucian book of etiquette, Yegi(禮 記), to confirm that Toui was the founding father of the Zen sect.

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* References for papers published after 2022 are currently being built.

This paper was written with support from the National Research Foundation of Korea.