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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.
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??I explore leaving-home picture and thought ground and their change to understand Goryeo's social structure crossing-over sacred and secular.
??Almost the princes' leaving-home motives were Buddhist happy-nation-field(國家福田) charity and the royal religious base and the Succession-stability through leaving-home the low queens' sons. Widow queens became priests to keep their honor. Generally the bureaucratics left home one son by the customs. They crossed over the sacred and the secular to be successful. Some bureaucratics had a monk status for studying Buddhism deeply and resolving their occupational problems with vocational careers. Their women got a priesthood for keeping their chastity and entering the paradise. These stayed home without the religious-order action. The bureaucratics were priested to establish the base between sacred and secular. Differently from these. public-service strata (國役層) took various leaving-home regulations.
??Instead of themselves the kings made their children and bureaucratics' of monks for king's happy-field charity(福田功德). The bureaucratics made their babies and servants of priests to keep the dynasty and free from their dead parents' samsara and salvage beings. Mostly parents accepted the children's priesthood as monk's rebirth or necessity (宿緣) with the conception-dreams. The problems with parents from his own priesthood were resolved by 'big filial piety'(大孝論) of paying king's favor and Buddha's. After late Goryeo, supporting-parents was emphasized ethically. Confucians criticized leaving-home as breaking-ethic(滅倫). Buddhism prepared 'Sekyangwihyo'(色養爲孝) actively against this trend. These cognition for leaving-home contributed to associate big monk-group and maintain Goryeo's sacred-secular fusional living structure.
??Almost the princes' leaving-home motives were Buddhist happy-nation-field(國家福田) charity and the royal religious base and the Succession-stability through leaving-home the low queens' sons. Widow queens became priests to keep their honor. Generally the bureaucratics left home one son by the customs. They crossed over the sacred and the secular to be successful. Some bureaucratics had a monk status for studying Buddhism deeply and resolving their occupational problems with vocational careers. Their women got a priesthood for keeping their chastity and entering the paradise. These stayed home without the religious-order action. The bureaucratics were priested to establish the base between sacred and secular. Differently from these. public-service strata (國役層) took various leaving-home regulations.
??Instead of themselves the kings made their children and bureaucratics' of monks for king's happy-field charity(福田功德). The bureaucratics made their babies and servants of priests to keep the dynasty and free from their dead parents' samsara and salvage beings. Mostly parents accepted the children's priesthood as monk's rebirth or necessity (宿緣) with the conception-dreams. The problems with parents from his own priesthood were resolved by 'big filial piety'(大孝論) of paying king's favor and Buddha's. After late Goryeo, supporting-parents was emphasized ethically. Confucians criticized leaving-home as breaking-ethic(滅倫). Buddhism prepared 'Sekyangwihyo'(色養爲孝) actively against this trend. These cognition for leaving-home contributed to associate big monk-group and maintain Goryeo's sacred-secular fusional living structure.
목차
1. 머리말
2. 출가의 제 양상
3. 출가의 사상적 배경
4. 맺음말
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참고문헌 (39)
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UCI(KEPA) : I410-ECN-0101-2012-911-004315605