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.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 한국역사연구회 역사와현실 역사와 현실 제114호
- 발행연도
- 2019.12
- 수록면
- 23 - 61 (39page)
- DOI
- 10.35865/YWH.2019.12.114.23
이용수
초록· 키워드
오류제보하기
Won’ gwang(圓光) and Jajang(慈藏) were Shilla Buddhist monks who played a pivotal role in introducing and also spreading “Bosal-gye”(Bodhisattva precepts, 菩薩戒) throughout the Shilla society. While his study in China, Won’ gwang experienced the “Sugye” (Receive the precepts, 受戒) practice of Bosal-gye, which had been inherited from the Southern dynasties era [Namjo, 南朝], and witnessed the Joemchal Buddhist Mass (占察法會) himself that was quite popular in China as well. After returning to Shilla, Won’ gwang relayed Sesok Ogye(Five Instructions for Secular life, 世俗五戒), a variation of Bosal-gye, to his disciples Gwisan and Chuhang. Won’ gwang also held a Joemchal Buddhist Mass, during which repentance and Bosal-gye “Suji”(Receive and keep the precepts, 受持) were emphasized. The influence of Won’ gwang’s teaching at the capital was also felt in many local places, as can be seen from an early 7th century case in which Jamtakbu and his colleagues declared themselves as disciples studying Bosal-gye at the ‘Mae Buddha Complex’ near the Shinseon-sa Monastery of the Danseon-san mountain, and from the record of Jaseo Sugye(the self ordination, 瑞相受戒) left by Jajang, who was a member of the Jin’gol class of the time.
Jajang, who received the Bosal-gye during his study in China as well, also experienced the Sugye tradition of China during that time. Upon his return to Shilla, he lectured Posal-gyebon(菩薩戒本) at the Hwang’ryong-sa monastery, during which he was also able to display inexplicably mystic performances(異蹟) and surprised the audience(四衆). Later on, many people came to wish receiving Gye from him and become students of the Buddha, which signals a significant expansion of Bosal-gye Suji in Shilla, compared to earlier times when it was only recently introduced to Shilla.
It should be remembered that both of these monks were all connected to the so-called “Middle-Ancient” period royal family of Shilla, which also represented a type of “‘Dynasty’s security’-conscious” Buddhism. Equally noteworthy is the fact that most of the people who received Bosal-gye was from the upper social classes. It is highly possible that Bosal-gye was received so fondly and turned out to be quite popular in Shilla not only because the monks were able to inspire the general public so effectively, but also because there was an urgent need for the social class at the top of social hierarchy to bring certain level of unity to the entire country.
Jajang, who received the Bosal-gye during his study in China as well, also experienced the Sugye tradition of China during that time. Upon his return to Shilla, he lectured Posal-gyebon(菩薩戒本) at the Hwang’ryong-sa monastery, during which he was also able to display inexplicably mystic performances(異蹟) and surprised the audience(四衆). Later on, many people came to wish receiving Gye from him and become students of the Buddha, which signals a significant expansion of Bosal-gye Suji in Shilla, compared to earlier times when it was only recently introduced to Shilla.
It should be remembered that both of these monks were all connected to the so-called “Middle-Ancient” period royal family of Shilla, which also represented a type of “‘Dynasty’s security’-conscious” Buddhism. Equally noteworthy is the fact that most of the people who received Bosal-gye was from the upper social classes. It is highly possible that Bosal-gye was received so fondly and turned out to be quite popular in Shilla not only because the monks were able to inspire the general public so effectively, but also because there was an urgent need for the social class at the top of social hierarchy to bring certain level of unity to the entire country.
목차
머리말
1. 6세기 말 원광의 중국 유학과 보살계 수용
2. 7세기 전반 보살계의 전파와 확산
맺음말
참고문헌
〈Abstract〉
참고문헌 (62)
참고문헌 신청
함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
1954~1956년 한국 여성신용조직의 금융시장에서의 역할
여성과역사
2015 .01
-
19세기 동계의 마을자치조직으로 전환에 관한 시론
사학연구
2017 .12
-
퇴계 리학에 대한 사계의 비판과 비판적 계승
유학연구
2019 .01
-
광복 이후 경기 남부 마을 조직의 현황과 운영에 대한 시론―조직 명칭과 의례 조직의 몇몇 사례를 중심으로―
민족문화연구
2021 .01
-
『계원필경집』을 통해 본 최치원의 귀국 항로 - 『입당구법순례행기』의 엔닌 귀국 항로와 비교 분석을 중심으로 -
신라사학보
2024 .12
-
조선 건국의 대외적 정당화 작업과 중화 보편의 추구
한국사연구
2018 .03
-
倻溪 宋希奎의 生涯와 文學
南冥學硏究
2015 .01
-
신라 승려 義寂과 菩薩戒受戒儀禮
사학연구
2017 .06
-
대학생 담론을 통해 본 1960년대 『사상계』의 담론 지형 변화
인문연구
2020 .03
-
9세기 나당관계와 재당신라인 사회
역사와경계
2020 .06
-
송계(松溪) 신계성(申季誠)의 시대정신과 그 학술사적 위상
율곡학연구
2024 .06
-
보살계관의 변용에 관한 고찰 - 유가계에서 범망계로 -
한국불교학
2022 .11
-
‘—게 하—’ 사동 의미 교육의 인지언어학적 연구
어문학
2019 .06
-
보살계 사상의 전개와 원효 『菩薩戒本持犯要記』의 성격
한국고대사연구
2017 .06
-
송계월 서사 연구
여성문학연구
2015 .01
-
충렬왕대 文散階의 복원과 운영 : 大夫階를 중심으로
역사와실학
2016 .04
-
松溪 申季誠 가계의 밀양 정착과 후대의 추숭과정에 대한 일고찰
南冥學硏究
2019 .01
-
18~19세기 직물 가공업자의 공인화(貢人化)와 직물 시전의 변화
역사와현실
2018 .09
-
일본 시코쿠(四国)지역의고대한국계 신사(사원)와 전승
日本學硏究
2015 .01
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2020-911-000225974