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
In this research, I examined the progress of the memorial movement of Nawong(懶翁, 1320～1376) who had been the teacher of the king Gongmin and its historical meanings in compare with the ideological change from Buddhism to Confucianism during the period between the end of Goryeo dynasty and the first of Joseon dynasty.
There are many documentary records and materials that tell about the movement. Although there were not any program, those records and materials prove that the MMN finally had head toward worshiping Nawong as a Buddha.
First according to Joseon wangjo sillok(Chronicles of the Joseon dynasty), Nawong was adored as a live Buddha(生佛) by his contemporaries. And 12 years after his sudden and suspicious death, one of his followers shrined Nawong's sarira(舍利) into the two 3-stories stupas with the support of a powerful local family. It was nearly unparalleled to build stupa like as Buddha stupa shaped in memory of monk in Korean history. In addition, there is one of Nawong's portrait which was depicted like as Buddha in the Kugsadang(a national sanctuary during Joseon dynasty). At the end, it seemed that an apocrypha(僞經), Chiseonggwangmyeonggyeong(熾盛光明經) was made by the early part of the 16th century. Though we don't know who made it, where it was made, but its message was definite. It was stated that Nawong was just the incarnation of Sakyamuni Buddha(釋迦牟尼佛).
Buddha meant the Absolute being or God to Buddhists. Especially those Buddhists who participated in the Nawong memorial movement were yearning for the appearance of the savior, i.e. Buddha. So they worshiped Nawong as a Buddha. But those neo-confucianists who played leading role in founding Joseon dynasty didn't think so. On the contrary most of them, for example Jeong Do Jeon(鄭道傳), degraded Sakyamuni Buddha to a savage and attacted Buddhism as heresy. Therefore the MMN, in spite of its original intention, caused the stronger suppression policy of Buddhism by confucian officials.
There are many documentary records and materials that tell about the movement. Although there were not any program, those records and materials prove that the MMN finally had head toward worshiping Nawong as a Buddha.
First according to Joseon wangjo sillok(Chronicles of the Joseon dynasty), Nawong was adored as a live Buddha(生佛) by his contemporaries. And 12 years after his sudden and suspicious death, one of his followers shrined Nawong's sarira(舍利) into the two 3-stories stupas with the support of a powerful local family. It was nearly unparalleled to build stupa like as Buddha stupa shaped in memory of monk in Korean history. In addition, there is one of Nawong's portrait which was depicted like as Buddha in the Kugsadang(a national sanctuary during Joseon dynasty). At the end, it seemed that an apocrypha(僞經), Chiseonggwangmyeonggyeong(熾盛光明經) was made by the early part of the 16th century. Though we don't know who made it, where it was made, but its message was definite. It was stated that Nawong was just the incarnation of Sakyamuni Buddha(釋迦牟尼佛).
Buddha meant the Absolute being or God to Buddhists. Especially those Buddhists who participated in the Nawong memorial movement were yearning for the appearance of the savior, i.e. Buddha. So they worshiped Nawong as a Buddha. But those neo-confucianists who played leading role in founding Joseon dynasty didn't think so. On the contrary most of them, for example Jeong Do Jeon(鄭道傳), degraded Sakyamuni Buddha to a savage and attacted Buddhism as heresy. Therefore the MMN, in spite of its original intention, caused the stronger suppression policy of Buddhism by confucian officials.
목차
Ⅰ. 머리말
Ⅱ. 舍利 숭배와 僧塔 조성
Ⅲ. 眞影과 ‘生佛’ 관념
Ⅳ.《熾盛光明經》의 성립
Ⅴ. 맺음말
〈ABSTRACT〉
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
Image of Buddha
Korea Journal
1966 .10
-
테라바다(Theravada)의 붓다관 (1)--Pubbkammapiloti를 중심으로
불교학연구
2006 .01
-
Buddha Images in Korean Tradition
Korea Journal
1970 .03
-
『大般涅槃經後分』 연구
인도철학
2018 .01
-
‘4男 8子’의 순서에 관한 고찰
불교학연구
2007 .01
-
우데나 붓다에게 투영된 변곡점 : 불상전파와 문학의 조응
동서비교문학저널
2016 .12
-
中國 明代 1597年 作 <栴檀瑞像來儀記>에 對한 考察
석당논총
2013 .01
-
중국소설 《西遊記》 번역본의 조선후기 유통에 관한 연구 : 영남대 소장 번역필사본을 중심으로
중국어문논역총간
2017 .01
-
全州 三暻寺 木造佛像 2軀와 腹藏物
문화사학
2004 .06
-
동서 문화 교류에 의해 탄생된 인도 불상 고사 고찰 : 『대당서역기』를 통해서
동서비교문학저널
2014 .06
-
懶翁作 가사의 작자 是非
한국학연구
2003 .11
-
중국초기불교의 佛性사상 ―『大般涅槃經集解』를 중심으로
불교학연구
2012 .01
-
칸트의 관점에서 본 왕양명과 불교의 인간관
철학연구
2014 .09
-
송림사 대웅전 목석가삼존불좌상의 연구
강좌 미술사
2006 .01
-
江華女高 遺蹟 出土 金銅三尊佛 考察
문화사학
2015 .12
-
吐含山 石佛寺 本尊像에서의 寫實과 抽象
문화사학
2002 .06
-
『대당서역기』의 스뚜빠(stūpa) 고사 고찰 : 실존 인물 유형의 고사를 중심으로 하여
동서비교문학저널
2013 .12
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-911-018333430