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      부산 지역 원효 설화의 의미 고찰 - 『삼국유사』 설화들과 비교를 통해 - = A Study on the meaning of folktales of Wonhyo(元曉) in Busan region through comparing with Samgukyusa(三國遺事)

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      https://www.riss.kr/link?id=A107844153

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      다국어 초록 (Multilingual Abstract)

      Folktales of Wonhyo(元曉) who lived during 7th century are handed down from 8th century to these days and spread all over the country. In Busan region we can find some of them which are unique and universal but have hardly been studied by scholars. Those folktales are written down quite recently, and as follows: < Wonhyodae(元曉臺, Wonhyo's lookout >, < Cheokpanam(擲板庵, Thrown a tray hermitage) >, < Anjeoksa(安寂寺, Easily calm temple) >, < Seoktapsa(石塔寺, Stone pagoda temple) >, < Okcheonsa(玉泉寺, Jade water temple) > etc.
      In this study, I analyzed folktales of Wonhyo in Busan region and elucidated the phases and the meaning of them in comparison with folktales of Samgukyusa(三國遺事). This work showed up folks' thinking of Wonhyo and their understanding the Buddhism. In < Wonhyodae >, Wonhyo repelled Japanese invaders in the way of minimizing killing the enemy. It means that folk didn't have a will to pay off an old grudge against them. < Cheokpanam > have a purpose to refute Sino-Barbarian doctrine(華夷論) which is the claiming the supremacy of its central culture and the consciousness of intellectuals and ruling class from middle age to modern age. It insisted that Silla Buddhism is superior to Chinese Buddhism.
      In < Anjeoksa > folks are willing to express their mind being more favorable to Wonhyo than Uisang(義湘). It means that Buddhism for folks is more close to Buddha’s teaching and superior to Buddhism for king and noble. < Seoktapsa > and < Okcheonsa > have the same element of story that a pretty lady or a beautiful virgin gives sweet water or fountain water to Wonhyo and Uisang being thirsty. These two tales acknowledge that two monks exerted themselves to achieve the sublime and ultimate goal to be Buddha. Especially, it is notable that Wonhyo whose saying and behavior had been considered vulgar and beyond religious discipline is described as sublime.
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      Folktales of Wonhyo(元曉) who lived during 7th century are handed down from 8th century to these days and spread all over the country. In Busan region we can find some of them which are unique and universal but have hardly been studied by scholars. ...

      Folktales of Wonhyo(元曉) who lived during 7th century are handed down from 8th century to these days and spread all over the country. In Busan region we can find some of them which are unique and universal but have hardly been studied by scholars. Those folktales are written down quite recently, and as follows: < Wonhyodae(元曉臺, Wonhyo's lookout >, < Cheokpanam(擲板庵, Thrown a tray hermitage) >, < Anjeoksa(安寂寺, Easily calm temple) >, < Seoktapsa(石塔寺, Stone pagoda temple) >, < Okcheonsa(玉泉寺, Jade water temple) > etc.
      In this study, I analyzed folktales of Wonhyo in Busan region and elucidated the phases and the meaning of them in comparison with folktales of Samgukyusa(三國遺事). This work showed up folks' thinking of Wonhyo and their understanding the Buddhism. In < Wonhyodae >, Wonhyo repelled Japanese invaders in the way of minimizing killing the enemy. It means that folk didn't have a will to pay off an old grudge against them. < Cheokpanam > have a purpose to refute Sino-Barbarian doctrine(華夷論) which is the claiming the supremacy of its central culture and the consciousness of intellectuals and ruling class from middle age to modern age. It insisted that Silla Buddhism is superior to Chinese Buddhism.
      In < Anjeoksa > folks are willing to express their mind being more favorable to Wonhyo than Uisang(義湘). It means that Buddhism for folks is more close to Buddha’s teaching and superior to Buddhism for king and noble. < Seoktapsa > and < Okcheonsa > have the same element of story that a pretty lady or a beautiful virgin gives sweet water or fountain water to Wonhyo and Uisang being thirsty. These two tales acknowledge that two monks exerted themselves to achieve the sublime and ultimate goal to be Buddha. Especially, it is notable that Wonhyo whose saying and behavior had been considered vulgar and beyond religious discipline is described as sublime.

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      참고문헌 (Reference)

      1 최정희, "한국불교전설 99" 우리출판사 1996

      2 조동일, "한국 설화와 민중의식" 정음사 1985

      3 정재서, "한국 도교의 기원과 역사" 이화여자대학교 출판부 2006

      4 조원영, "전승 자료를 통해 본 신라통일기 기장지역의 불교" 부산광역시사편찬위원회 (31) : 217-256, 2015

      5 은정희, "원효의 금강삼매경론" 일지사 2000

      6 김은령, "원효 설화의 연구" 영남대학교 대학원 2012

      7 오대혁, "원효 설화의 미학" 불교춘추사 1999

      8 김상현, "역사로 읽는 원효" 고려원 1996

      9 양산군지편찬위원회, "양산군지" 양산군 1986

      10 찬녕, "송고승전"

      1 최정희, "한국불교전설 99" 우리출판사 1996

      2 조동일, "한국 설화와 민중의식" 정음사 1985

      3 정재서, "한국 도교의 기원과 역사" 이화여자대학교 출판부 2006

      4 조원영, "전승 자료를 통해 본 신라통일기 기장지역의 불교" 부산광역시사편찬위원회 (31) : 217-256, 2015

      5 은정희, "원효의 금강삼매경론" 일지사 2000

      6 김은령, "원효 설화의 연구" 영남대학교 대학원 2012

      7 오대혁, "원효 설화의 미학" 불교춘추사 1999

      8 김상현, "역사로 읽는 원효" 고려원 1996

      9 양산군지편찬위원회, "양산군지" 양산군 1986

      10 찬녕, "송고승전"

      11 강인구, "삼국유사 Ⅲ·Ⅳ" 이회문화사 2003

      12 김용덕, "불교이야기 2" 창작과비평사 1985

      13 김헌선, "불교 관음설화의 여성성과 중세적 성격 연구" 9 : 1999

      14 한국학문헌연구소, "범어사지" 아세아문화사 1986

      15 기장군지편찬위원회, "기장군지 하" 기장군청 2001

      16 정용범, "기장 지역의 종교 · 문화와 옛길" 역사문화학회 13 (13): 125-162, 2010

      17 재부구기장군향인회, "구기장군향토지: 기장·일광·정관·철마" 1992

      18 박광연, "新羅 中古期의 法華信仰" 한국사상사학회 (31) : 67-99, 2008

      19 南東信, "元曉의 大衆敎化와 사상체계" 서울大學校 大學院 1995

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      학술지 이력

      학술지 이력
      연월일 이력구분 이력상세 등재구분
      2027 평가예정 재인증평가 신청대상 (재인증)
      2021-01-01 평가 등재학술지 유지 (재인증) KCI등재
      2018-01-01 평가 등재학술지 선정 (계속평가) KCI등재
      2016-01-01 평가 등재후보학술지 선정 (신규평가) KCI등재후보
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      학술지 인용정보

      학술지 인용정보
      기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
      2016 0.22 0.22 0.39
      KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
      0 0 1.444 0.25
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