지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
family members who left the palace, entered (Buddhist) priesthood, acted as members of the Buddhist community, until their very death. Also examined here, are how the government managed them, and continued this kind of practice(letting Royal family members entering priesthood).
These (Buddhist) priests from the Royal family entered priesthood at the order of the King. And they went through necessary rituals before leaving the palace. With the support of the King, they studied under Royal or National priests, and also under priests renowned for their deeds, studies and integrity. Right after their entrance into priesthood they received Gujok-gyae, and was automatically exempted from having to apply for the priesthood examination.
Priests who were formerly (and still) princes inside the Royal family received high designations such as ‘Seungtong’ or ‘Dae-Seonsa’. On the other hand, sons of Royal concubines('Sogun') received relatively lower designations, yet in cases of taking the priesthood examination they could be named to either Seungtong or Dae-Seonsa as well. ‘Prince-priests' were usually named as head priests for large, famous and powerful Buddhist temples, and in many cases they served as head priests for not one but several temples at the same time. And these priests from the Royal family generally never served as head priests for temples located in the ‘local areas’(they did so only in special cases like having to escape political turmoils). Whenever a priest who was part of the Royal family died, the King provided special treatments, and more so when the deceased was one was a prince. In such occasion, the King would change into a mourning attire, skip the morning conferences, and honor the one with the (posthumous) title of a National priest.
Although there were slight differences between the status granted to priests who were originally princes and the status granted to priests who were originally a royal concubine’s son, in general, priests from the Royal family were granted with special favors and privileges compared to other ordinary priests. The Kings provided them with all these privileges under the intention of having them obtain higher positions inside the Buddhist community, and also Buddhist order through them. Plus, the noble deed of abandoning a prestigious position as a prince, and taking the humble and difficult path to seek for 'the truth', served as a significantly strong demonstration of the fact that the King and the Royal family were actively practicing the teachings of Budda themselves, which could only be helpful in capturing the hearts and approval of the public.
The priests from the Royal family were allowed to freely enter and exit the palace. And they were perceived as dignitaries, and recognized as an entity having an extensive relationship with the King, like the King’s son(皇子), or the King’s brother(大弟). And like Euicheon, who suggested that a policy of casting coins for national usage be established(‘鑄錢論’), they served as counselors and aides for the King and the Royal family as well, providing counsels regarding dynastic policies.
These (Buddhist) priests from the Royal family entered priesthood at the order of the King. And they went through necessary rituals before leaving the palace. With the support of the King, they studied under Royal or National priests, and also under priests renowned for their deeds, studies and integrity. Right after their entrance into priesthood they received Gujok-gyae, and was automatically exempted from having to apply for the priesthood examination.
Priests who were formerly (and still) princes inside the Royal family received high designations such as ‘Seungtong’ or ‘Dae-Seonsa’. On the other hand, sons of Royal concubines('Sogun') received relatively lower designations, yet in cases of taking the priesthood examination they could be named to either Seungtong or Dae-Seonsa as well. ‘Prince-priests' were usually named as head priests for large, famous and powerful Buddhist temples, and in many cases they served as head priests for not one but several temples at the same time. And these priests from the Royal family generally never served as head priests for temples located in the ‘local areas’(they did so only in special cases like having to escape political turmoils). Whenever a priest who was part of the Royal family died, the King provided special treatments, and more so when the deceased was one was a prince. In such occasion, the King would change into a mourning attire, skip the morning conferences, and honor the one with the (posthumous) title of a National priest.
Although there were slight differences between the status granted to priests who were originally princes and the status granted to priests who were originally a royal concubine’s son, in general, priests from the Royal family were granted with special favors and privileges compared to other ordinary priests. The Kings provided them with all these privileges under the intention of having them obtain higher positions inside the Buddhist community, and also Buddhist order through them. Plus, the noble deed of abandoning a prestigious position as a prince, and taking the humble and difficult path to seek for 'the truth', served as a significantly strong demonstration of the fact that the King and the Royal family were actively practicing the teachings of Budda themselves, which could only be helpful in capturing the hearts and approval of the public.
The priests from the Royal family were allowed to freely enter and exit the palace. And they were perceived as dignitaries, and recognized as an entity having an extensive relationship with the King, like the King’s son(皇子), or the King’s brother(大弟). And like Euicheon, who suggested that a policy of casting coins for national usage be established(‘鑄錢論’), they served as counselors and aides for the King and the Royal family as well, providing counsels regarding dynastic policies.
목차
머리말
1. 출가
2. 활동
3. 입적
맺음말
〈Abstract〉
참고문헌 (3)
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