태국 불교 승려계급이 갖는 사회적 의미 (The social significance of the Thai Buddhist monk level)

서지정보

· 발행기관 : 한국태국학회
· 수록지 정보 : 한국태국학회논총 / 27권 / 1호 / 113 ~ 146페이지
· 저자명 : 강대공

초록

Secular power and Buddhist ideology are conceptually parallel, but in reality, the royal family was the final decision power with higher powers.
In Southeast Asia, the so-called Buddhism's Darma-rāja and Hindu's Deva-rāja seem to stably represent the religious Darma-rāja legitimacy and real rulership, but in India, religious authority is in fact superior to the kingship.
However, the structure was reversed in Southeast Asia, which embraced Buddhism as an alternative Hindu religion, while accepting India's world-view. In Southeast Asia, where religious orthodoxy was obtained from Buddhism rather than Hinduism, it would never be said that Brahman or Hinduism inherited the status of Ksatriyas. At the same time, the rulers of Southeast Asia, who came to the forefront of Buddhism, structured Buddhism by re-applying it to the Buddhism, as the ruling class itself entered the Buddhism itself.
If the four class or level had been set up with India, then Ksatriya would never be able to go against the Brahman level. However, previous research in Tambia has led Ksatriyas to become the main authority and to re-grant the power of the private class with the religious authority of Buddhism. In this situation, the reverence for the Brahman class depends entirely on the will of Ksatriya. Paradoxically, if the Ksatriya level exercised its treatment of the Brahman class at their will, the Ksatriya level should give up its religious authority. However, since the religious center of authority was Buddhism, not Hinduism, for the Ksatriyas level in Southeast Asia, Buddhism actually replaced the Brahman level. If the king of Southeast Asia adopts Buddhism rather than Hinduism as the central religious ideology, Ksatriyas must keep the religion of the Brahman level at their will, but do not have to put religion at a high rank, and is the more popular Buddhism. Even new religious traditions can be put in their place.
This decision resulted in the acceptance of both religions from the Indian mother, who originally existed in the same time and space. The Ksatriyas level in Southeast Asia were able to successfully transfer two “philosophical and religious foundations” of India to the kingship center, putting Buddhist order on Hindu. Their thoughts are well revealed by structuring the ranks of the Sangha. In addition, the fact that this structure fits the above hypothesis can be confirmed by the fact that Thailand is moving the secular class structure as it is.

영어초록

Secular power and Buddhist ideology are conceptually parallel, but in reality, the royal family was the final decision power with higher powers.
In Southeast Asia, the so-called Buddhism's Darma-rāja and Hindu's Deva-rāja seem to stably represent the religious Darma-rāja legitimacy and real rulership, but in India, religious authority is in fact superior to the kingship.
However, the structure was reversed in Southeast Asia, which embraced Buddhism as an alternative Hindu religion, while accepting India's world-view. In Southeast Asia, where religious orthodoxy was obtained from Buddhism rather than Hinduism, it would never be said that Brahman or Hinduism inherited the status of Ksatriyas. At the same time, the rulers of Southeast Asia, who came to the forefront of Buddhism, structured Buddhism by re-applying it to the Buddhism, as the ruling class itself entered the Buddhism itself.
If the four class or level had been set up with India, then Ksatriya would never be able to go against the Brahman level. However, previous research in Tambia has led Ksatriyas to become the main authority and to re-grant the power of the private class with the religious authority of Buddhism. In this situation, the reverence for the Brahman class depends entirely on the will of Ksatriya. Paradoxically, if the Ksatriya level exercised its treatment of the Brahman class at their will, the Ksatriya level should give up its religious authority. However, since the religious center of authority was Buddhism, not Hinduism, for the Ksatriyas level in Southeast Asia, Buddhism actually replaced the Brahman level. If the king of Southeast Asia adopts Buddhism rather than Hinduism as the central religious ideology, Ksatriyas must keep the religion of the Brahman level at their will, but do not have to put religion at a high rank, and is the more popular Buddhism. Even new religious traditions can be put in their place.
This decision resulted in the acceptance of both religions from the Indian mother, who originally existed in the same time and space. The Ksatriyas level in Southeast Asia were able to successfully transfer two “philosophical and religious foundations” of India to the kingship center, putting Buddhist order on Hindu. Their thoughts are well revealed by structuring the ranks of the Sangha. In addition, the fact that this structure fits the above hypothesis can be confirmed by the fact that Thailand is moving the secular class structure as it is.

참고자료

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