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
This study is intended to research the function and role of a temple as communication space on a trip or sightseeing in the Koryo Dynasty. A temple offered a traveller accommodation and protection, and played as a gateway. It was a place where a tired traveller could take a rest or sleep at night and avoid raindrops or the glaring sun on a journey, with a meal and drinking water served there. Travellers carried personal belongings for their journey, but it was difficult to carry drinking water for a long time. Thus, they needed a well or a place where they could get water.
The help offered at a temple was not limited to only travellers; They could feed the cattle or a horse that they used for their transportation at the temple, too; especially, more essential in case of a temple located on the rough road or steep path. That is, the temple located at a main artery of traffic would partly take on the role of a station, where a station was not able to be built.
Such convenience and help for travellers served at a temple basically came from the idea of mercy of Buddhism and charity of Confucianism. In the light of social welfare, a temple constructed temple buildings, planted shade trees, built a clinic for all creatures, made a bridge or a boat for traveller convenience, prepared guest rooms for accommodation, digged a well for thirsty travellers and built a public lavatory. Thus, it was believed that whoever would do such charitable acts would be entitled to get an easy passage into Paradise or pure land of Amitabha. People practically established such a temple based on the belief.
In the Koryo Dynasty, men of letters and government officials enjoyed tour of Temple Jinkwansa, Seungasa, and Jungheungsa located in the middle of Mt. Samgaksan famous for beautiful scenery. They would enjoy beautiful scenery with music and liquor, be given to speculation, going a quiet walk or hiking and exchange mutual thought and ideas with poetic Buddhist monks, which can be said as "Communication" through various ways. Through such a tour, they practically enjoyed true communication; First, they communicated with themselves by training and practicing their philosophical thought and thinking, second; with acquaintances and friends by reading and studying at a temple, third; with illustrious Buddhist monks and famous Confucians or hermits by having a discussion with them, forth;
communicated with Nature in the beautiful scenery. They tried to reach "Happiness of true concentration" through unification of "seeing with eyes" and "seeing reason in mind" about what they experienced. This can be said harmony of "calmness" and "movement" through oneness between external objects and self as well as communication between "mind" and "body". It was to experience the meaning of a Confucian saying, so called, "Those who are intelligent like the sea and those who are wise like mountains". Most tourists at that time had an intention of self-training and thinking as well as sightseeing itself in the beautiful scenery. Mutual understanding or communication was made among literary men, officials, Buddhist monks, famous Confucians and hermits, further more, there was no limit of any ideas among Confucianism, Buddhism, Zen, and Reason. Of course, the communication was practically made with a "tour as a practical action" and "independent space called a temple".
As mentioned above, a temple served as communication space that helped travellers' passage and officials' tour as well as religious space. Thus, the study can be concluded that a temple had partly traffic and communication function in various ways as proxy for the government and made up for the government's weak control on the public in the Koryo Dynasty.
The help offered at a temple was not limited to only travellers; They could feed the cattle or a horse that they used for their transportation at the temple, too; especially, more essential in case of a temple located on the rough road or steep path. That is, the temple located at a main artery of traffic would partly take on the role of a station, where a station was not able to be built.
Such convenience and help for travellers served at a temple basically came from the idea of mercy of Buddhism and charity of Confucianism. In the light of social welfare, a temple constructed temple buildings, planted shade trees, built a clinic for all creatures, made a bridge or a boat for traveller convenience, prepared guest rooms for accommodation, digged a well for thirsty travellers and built a public lavatory. Thus, it was believed that whoever would do such charitable acts would be entitled to get an easy passage into Paradise or pure land of Amitabha. People practically established such a temple based on the belief.
In the Koryo Dynasty, men of letters and government officials enjoyed tour of Temple Jinkwansa, Seungasa, and Jungheungsa located in the middle of Mt. Samgaksan famous for beautiful scenery. They would enjoy beautiful scenery with music and liquor, be given to speculation, going a quiet walk or hiking and exchange mutual thought and ideas with poetic Buddhist monks, which can be said as "Communication" through various ways. Through such a tour, they practically enjoyed true communication; First, they communicated with themselves by training and practicing their philosophical thought and thinking, second; with acquaintances and friends by reading and studying at a temple, third; with illustrious Buddhist monks and famous Confucians or hermits by having a discussion with them, forth;
communicated with Nature in the beautiful scenery. They tried to reach "Happiness of true concentration" through unification of "seeing with eyes" and "seeing reason in mind" about what they experienced. This can be said harmony of "calmness" and "movement" through oneness between external objects and self as well as communication between "mind" and "body". It was to experience the meaning of a Confucian saying, so called, "Those who are intelligent like the sea and those who are wise like mountains". Most tourists at that time had an intention of self-training and thinking as well as sightseeing itself in the beautiful scenery. Mutual understanding or communication was made among literary men, officials, Buddhist monks, famous Confucians and hermits, further more, there was no limit of any ideas among Confucianism, Buddhism, Zen, and Reason. Of course, the communication was practically made with a "tour as a practical action" and "independent space called a temple".
As mentioned above, a temple served as communication space that helped travellers' passage and officials' tour as well as religious space. Thus, the study can be concluded that a temple had partly traffic and communication function in various ways as proxy for the government and made up for the government's weak control on the public in the Koryo Dynasty.
목차
Ⅰ. 머리말
Ⅱ. 行旅의 통행 거점으로서 사원
Ⅲ. 遊覽의 소통 공간으로서 사원
【Abstract】
참고문헌 (27)
참고문헌 신청
1. [단행본] - 한기문 / 1992 / 高麗時代 寺院의 統制와 編制 / 韓國佛敎文化思想史 : 730 ~
2. [단행본] - 한기문 / 1998 / 高麗寺院의 構造와 機能 / 민족사 : 127 ~
3. [학술지(정기간행물)] - 나종면 / 2008 / 옛사람의 명산유람 - 芝山 曺好益을 중심으로 / 온지논총 (18) : 325 ~ 345
4. [학술지(정기간행물)] - 강혜선 / 1997 / 三角山 일대의 寺刹과 漢詩 / 한국한시연구 5 : 12 ~ 13
5. [학술지(정기간행물)] - 김병인 / 1992 / 高麗時代 寺院의 교통기능 / 전남사학 13
2. [단행본] - 한기문 / 1998 / 高麗寺院의 構造와 機能 / 민족사 : 127 ~
3. [학술지(정기간행물)] - 나종면 / 2008 / 옛사람의 명산유람 - 芝山 曺好益을 중심으로 / 온지논총 (18) : 325 ~ 345
4. [학술지(정기간행물)] - 강혜선 / 1997 / 三角山 일대의 寺刹과 漢詩 / 한국한시연구 5 : 12 ~ 13
5. [학술지(정기간행물)] - 김병인 / 1992 / 高麗時代 寺院의 교통기능 / 전남사학 13
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