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 제109호
- 발행연도
- 2018.9
- 수록면
- 273 - 303 (31page)
- DOI
- 10.35865/YWH.2018.09.109.273
이용수
초록· 키워드
오류제보하기
Examined in this article is the Shilla people’s idea of an “Ideal world,” significantly influenced by Weon’hyo and Euisang’s perception of Jeongto, the “Pure Land” (or Buddhist Heaven), in the Jungdae (“Middle”) period of Shilla. This was the time when Shilla Buddhism was able to escape the confines of its previous identity as a political ideology, and was newly striving to become a true religion and a body of religious teaching.
Weon’hyo saw Yeto and Jeongto as one[一心], but defined Jeongto as a place where ordinary people(“Jungsaeng”) would resurrect after their deaths. Meanwhile, Euisang tried to offer another take, based upon the Hwaeomgyeong scripts, suggesting the state of coexistence between Buddha and Bodhisattva, and described Geukrak Jeongto as a place located on the way to the Yeon’hwajang world.
With the Jeongto belief prominently prevailing in Shilla, such faith was pursued throughout the entire society regardless of the believer’s social class. While Buddhist priests, members of the royal family and those from aristocratic houses all perceived Geukrak Jeongto as the afterlife, and pursued personal training to ensure their own while making contributions to Buddhist communities, ordinary people engaged themselves in chanting, and also reached for not only the afterlife in Geukrak (“Geukrak Wangsaeng”), but ‘becoming Buddha in this life’ themselves (“Hyeonshin Seongbul”). The latter in particular shows us that many Shilla people were actually more interested in becoming Buddha-like characters themselves, than simply being reborn in the afterlife. With the Jinshin Sangju belief in place, they used Buddha as their very model, and with a relatively easy training method such as chanting, they set a formidable goal of their own to become Buddha themselves, which seems like a result of no other than the combined teaching of Euisang and Weon’hyo.
This determination to become Buddha themselves led to diverse forms of religious activities, such as the effort to meet and greet not only Amita but also Meitreya and Ksitigarbha Bodhisattvas themselves. We can say the Shilla people were trying to build an ideal society (Jeongto) on their own country, through personal efforts to become Buddha-like figures themselves.
Weon’hyo saw Yeto and Jeongto as one[一心], but defined Jeongto as a place where ordinary people(“Jungsaeng”) would resurrect after their deaths. Meanwhile, Euisang tried to offer another take, based upon the Hwaeomgyeong scripts, suggesting the state of coexistence between Buddha and Bodhisattva, and described Geukrak Jeongto as a place located on the way to the Yeon’hwajang world.
With the Jeongto belief prominently prevailing in Shilla, such faith was pursued throughout the entire society regardless of the believer’s social class. While Buddhist priests, members of the royal family and those from aristocratic houses all perceived Geukrak Jeongto as the afterlife, and pursued personal training to ensure their own while making contributions to Buddhist communities, ordinary people engaged themselves in chanting, and also reached for not only the afterlife in Geukrak (“Geukrak Wangsaeng”), but ‘becoming Buddha in this life’ themselves (“Hyeonshin Seongbul”). The latter in particular shows us that many Shilla people were actually more interested in becoming Buddha-like characters themselves, than simply being reborn in the afterlife. With the Jinshin Sangju belief in place, they used Buddha as their very model, and with a relatively easy training method such as chanting, they set a formidable goal of their own to become Buddha themselves, which seems like a result of no other than the combined teaching of Euisang and Weon’hyo.
This determination to become Buddha themselves led to diverse forms of religious activities, such as the effort to meet and greet not only Amita but also Meitreya and Ksitigarbha Bodhisattvas themselves. We can say the Shilla people were trying to build an ideal society (Jeongto) on their own country, through personal efforts to become Buddha-like figures themselves.
목차
머리말
1. 무열 · 문무왕대의 불교 이해와 원효와 의상의 현실인식
2. 원효와 의상의 정토관
3. 신라인의 정토 인식과 현신성불
맺음말
참고문헌
Abstract
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