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
While we read the old documentary records, what we should be careful about is that we should approach and analyze the real material through doubt if it has a non-logical structure. And we should avoid the way of blind following and accepting to the opinion that pre-researchers has given. Why I had interest in the myth of U-Juck-Ga(遇賊歌 : The song made by a monk 〈named Young-jae〉 of Sin-ra dynasty. Its title means the song when he met sixty bandits) was the point that the bandits reward giving the property. And at once they were very impressed after listening to the one song, and as soon as they listened to the song they turned into the buddhist. So it describes a happening like a miracle. So I think that we can't explain the identity of bandits and the meaning of song without solving this kind of strange and non-logical meaning.
The background myth of U-Juck-Ga has the structure of the personal seeking after truth of monk named Young-jae(永才). The entering to mountain of the monk Young-jae has not the meaning of small hiding(小隱 : To hide somewhere like a mountain for seeking after truth 〈accompanying not so much pain or hardship〉)or big hiding(大隱 : To hide somewhere like a mountain for seeking after truth 〈accompanying very much pain or hardship〉) but almost like the meaning of being scattered hiding(散隱 : To hide like a person who doesn't exist for seeking the truth 〈accompanying extreme pain and hardship〉) as the classical scholar Huh-am(虛庵 : The title of Jung-hi-ryang〈鄭希良〉, one classical scholar of Cho-sun dynasty) appointed. We should regard him as not the monk who had fame and sang a song very well but the monk who tried to turn to buddha with his 90-year-old body. The fact that the monk Young-jae was quite good at making the Hyang-Ga(鄕歌 : a poem and song especially thrived in the period of unified Sin-ra dynasty) is just a little detail of describing about him. And we should regard that the bandits already knew the name of the monk as that the fame of the monk was already well-known to bandits. The reason why they let him to make the Hyang-ga is not because of his good talent to make it. That he was quite good at making Hyang-ga means that he had not only very high virtue but also had a good talent to persuade someone when he made Hyang-ga.
As it were, it is not just a simple song but a song which is quite easy to be understood about the doctrine of buddhism. If the bandits let the 90-year-old monk sing a song just because he is good at singing a song, then it is just the behavior of making fun of him, and the fact that the bandits turned into the buddhist through the monk Young-jae can't not but to have a big contradiction. The identity of the bandits might reflect the hard time of that period, and also can be his spiritual enemy for testing his body and soul. As the U-Juck-Ga has the meaning of reflecting oneself on passed days, for the wandering bandits who had no fame the monk Young-jae could be the changed people of buddha. and In the aspect of Young-jae himself the identity of the bandits could be the changed people for testing his body and soul.
The background myth of U-Juck-Ga has the structure of the personal seeking after truth of monk named Young-jae(永才). The entering to mountain of the monk Young-jae has not the meaning of small hiding(小隱 : To hide somewhere like a mountain for seeking after truth 〈accompanying not so much pain or hardship〉)or big hiding(大隱 : To hide somewhere like a mountain for seeking after truth 〈accompanying very much pain or hardship〉) but almost like the meaning of being scattered hiding(散隱 : To hide like a person who doesn't exist for seeking the truth 〈accompanying extreme pain and hardship〉) as the classical scholar Huh-am(虛庵 : The title of Jung-hi-ryang〈鄭希良〉, one classical scholar of Cho-sun dynasty) appointed. We should regard him as not the monk who had fame and sang a song very well but the monk who tried to turn to buddha with his 90-year-old body. The fact that the monk Young-jae was quite good at making the Hyang-Ga(鄕歌 : a poem and song especially thrived in the period of unified Sin-ra dynasty) is just a little detail of describing about him. And we should regard that the bandits already knew the name of the monk as that the fame of the monk was already well-known to bandits. The reason why they let him to make the Hyang-ga is not because of his good talent to make it. That he was quite good at making Hyang-ga means that he had not only very high virtue but also had a good talent to persuade someone when he made Hyang-ga.
As it were, it is not just a simple song but a song which is quite easy to be understood about the doctrine of buddhism. If the bandits let the 90-year-old monk sing a song just because he is good at singing a song, then it is just the behavior of making fun of him, and the fact that the bandits turned into the buddhist through the monk Young-jae can't not but to have a big contradiction. The identity of the bandits might reflect the hard time of that period, and also can be his spiritual enemy for testing his body and soul. As the U-Juck-Ga has the meaning of reflecting oneself on passed days, for the wandering bandits who had no fame the monk Young-jae could be the changed people of buddha. and In the aspect of Young-jae himself the identity of the bandits could be the changed people for testing his body and soul.
목차
Ⅰ. 서론
Ⅱ. 연구사 검토와 피은편(避隱篇)의 의미
Ⅲ. 시험과 오도(悟道)의 양상
Ⅳ. 결론
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