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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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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 제115호
- 발행연도
- 2020.3
- 수록면
- 321 - 347 (27page)
- DOI
- 10.35865/YWH.2020.03.115.321
이용수
초록· 키워드
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In the Goryeo dynasty, Buddhist priests were required to take a test, and successful passers were provided with a rank(Seung’gye, 僧階), which could also be promoted later on. Distinction between ranks were indicated by their attires. The length of the upper portion, Pyeonsam, and the color of the trouser(Yellow[黃] or purple[紫]) were designed differently, with the Samjung Daesa serving as sort of a central line.
Ranks above Samjung Daesa were designated as ‘Bijik(批職)’ ranks. The appointment process of these entities required the step of ‘Habi(下批).’ When appointing one, the King signed off such appointments in the form of either Bi(批) or Pan(判). ‘Bi’ was usually a form for an appointment document issued to the Chamsang-jik officials, and the same format was used in Goryeo for the Buddhist administration as well. As a result, groups of Buddhist priests such as Bijik-weon(批職員) and Bijik-seung(批職僧) were formed.
By applying such procedure to the Buddhist priests generated the effect of increasing options for Buddhist priests’ careers. Terms used in referring to these Buddhist priests were official terms that were also applied to governmental officials. In other words, priests were being described as entities who officially became part of the governmental structure.
In Goryeo, Buddhist priests occupied the highest portion of the population. They were everywhere, occupying either high or low social statuses. Providing high-ranking Buddhist priests with a social status that bordered upon those of the governmental officials was a deliberate act meant to stabilize the relationship between the political arena and the Buddhist society. And such official, institutionalized treatment of Buddhist priests enabled the Buddhist society to maintain an authoritative feature.
Ranks above Samjung Daesa were designated as ‘Bijik(批職)’ ranks. The appointment process of these entities required the step of ‘Habi(下批).’ When appointing one, the King signed off such appointments in the form of either Bi(批) or Pan(判). ‘Bi’ was usually a form for an appointment document issued to the Chamsang-jik officials, and the same format was used in Goryeo for the Buddhist administration as well. As a result, groups of Buddhist priests such as Bijik-weon(批職員) and Bijik-seung(批職僧) were formed.
By applying such procedure to the Buddhist priests generated the effect of increasing options for Buddhist priests’ careers. Terms used in referring to these Buddhist priests were official terms that were also applied to governmental officials. In other words, priests were being described as entities who officially became part of the governmental structure.
In Goryeo, Buddhist priests occupied the highest portion of the population. They were everywhere, occupying either high or low social statuses. Providing high-ranking Buddhist priests with a social status that bordered upon those of the governmental officials was a deliberate act meant to stabilize the relationship between the political arena and the Buddhist society. And such official, institutionalized treatment of Buddhist priests enabled the Buddhist society to maintain an authoritative feature.
목차
머리말
1. 승복으로 본 삼중대사
2. 승려 비직의 형성
3. 승비의 시행과 고려 승정
맺음말
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2020-911-000500925