학술논문
신라 구법승의 구법과 전도 - 圓測과 義相, 無相과 道義를 중심으로
이용수 308
- 영문명
- The study and propagate of abroad studying monks in Silla - focused on Woncheuk and Euisang, Musang & Doeui
- 발행기관
- 한국불교연구원
- 저자명
- 정병삼(Jung Byung Sam)
- 간행물 정보
- 『불교연구』佛敎硏究 第27輯, 59~87쪽, 전체 29쪽
- 주제분류
- 인문학 > 불교학
- 파일형태
- 발행일자
- 2007.08.30
6,280원
구매일시로부터 72시간 이내에 다운로드 가능합니다.
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국문 초록
영문 초록
The study and propagate of abroad studying monks took great part in Korean Buddhism since Three Kingdom"s period. This trend keep up until Unified Silla.
The abroad studying monks showed two types after their first abroad study. Most of them back to Silla and brought remarkable progress in Buddhist thought. But some of them left in Tang and made personal achievement.
Woncheuk and Euisang were representative monks in the ages of establishing Silla Buddhist thought in 7th century. Woncheuk achieved a prominent career in Yogacara school, but he did not went back to Silla even Silla requested him to back. He must had considerable position in Tang as a representative monk. The unique thought of Woncheuk was highiy estimated by Silla monks, and it brought a valuable influence on Silla Buddhism. This is an indirect influence of abroad studying monks. Euisang was an other case. Euisang also achieved a prominent career in Huayan school. At that time Huayan school was just establishing under Zhiyan. Euisang was the leading disciple in that school. But Euisang went back to Silla, and he established Silla Hwaom school with political support. Euisang and his many disciples spreaded national wide Hwaom order. Euisang showed the contribution of abroad studying monks was the progress of new thought and national stability accompanied by buddhist order.
In 9th century. Zen Buddhism raised outstanding position in China. Silla monks accepted Zen in various routes. Musang and Doeui both learned Zen in early times. Musang established an unique Zen school-Jeongjungjong in Sichuan area which distinguished from Northern and Southern Zen. Musang could not supported by Silla and he made his own Zen school thorough earnest practices and praying for Amita. But Musang"s new Zen scarcely introduced to Silla. Doeui went to Tang half hundred years later than Musang. Doeui went to Silla after learning Mazu for long years who was the leading Zen master in Tang. But people in Gyeongju scarcely interested in new Zen. So Doeui withdrew to Seolak Mt. which located in side area. Doeui taught some disciples, and his grandson disciple Chejing opened a notable school named Gajisanmun. At that time Doeui respected the founder of Gajisanmun, and afterwards the founder of Southern Zen in Korea. Musang had an eminent ability, but his influence was restricted in Sichuan. Doeui introduced Southern Zen in Silla for the first time, and he respected the founder of SouthernZen in Korea along with his disciples" notable result.
These abroad studying monks showed us that their activity and succession happened quite differently with their situation and circumstance.
The abroad studying monks showed two types after their first abroad study. Most of them back to Silla and brought remarkable progress in Buddhist thought. But some of them left in Tang and made personal achievement.
Woncheuk and Euisang were representative monks in the ages of establishing Silla Buddhist thought in 7th century. Woncheuk achieved a prominent career in Yogacara school, but he did not went back to Silla even Silla requested him to back. He must had considerable position in Tang as a representative monk. The unique thought of Woncheuk was highiy estimated by Silla monks, and it brought a valuable influence on Silla Buddhism. This is an indirect influence of abroad studying monks. Euisang was an other case. Euisang also achieved a prominent career in Huayan school. At that time Huayan school was just establishing under Zhiyan. Euisang was the leading disciple in that school. But Euisang went back to Silla, and he established Silla Hwaom school with political support. Euisang and his many disciples spreaded national wide Hwaom order. Euisang showed the contribution of abroad studying monks was the progress of new thought and national stability accompanied by buddhist order.
In 9th century. Zen Buddhism raised outstanding position in China. Silla monks accepted Zen in various routes. Musang and Doeui both learned Zen in early times. Musang established an unique Zen school-Jeongjungjong in Sichuan area which distinguished from Northern and Southern Zen. Musang could not supported by Silla and he made his own Zen school thorough earnest practices and praying for Amita. But Musang"s new Zen scarcely introduced to Silla. Doeui went to Tang half hundred years later than Musang. Doeui went to Silla after learning Mazu for long years who was the leading Zen master in Tang. But people in Gyeongju scarcely interested in new Zen. So Doeui withdrew to Seolak Mt. which located in side area. Doeui taught some disciples, and his grandson disciple Chejing opened a notable school named Gajisanmun. At that time Doeui respected the founder of Gajisanmun, and afterwards the founder of Southern Zen in Korea. Musang had an eminent ability, but his influence was restricted in Sichuan. Doeui introduced Southern Zen in Silla for the first time, and he respected the founder of SouthernZen in Korea along with his disciples" notable result.
These abroad studying monks showed us that their activity and succession happened quite differently with their situation and circumstance.
목차
머리말
1. 7세기 구법승의 구법과 전도 -圓測과 義相-
2. 8·9세기 구법승의 구법과 전도 -無相과 道義-
3. 求法과 傳道, 중국 잔류와 귀국 전도
맺음말
Abstract
1. 7세기 구법승의 구법과 전도 -圓測과 義相-
2. 8·9세기 구법승의 구법과 전도 -無相과 道義-
3. 求法과 傳道, 중국 잔류와 귀국 전도
맺음말
Abstract
키워드
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