Help translate it into English, thank you!
The thesis consists of three parts: introduction, text and conclusion.
The first chapter is the introduction, which describes the significance and purpose of the paper, as well as the summary of the research status at home and abroad and the analysis of previous research results.
Starting from the historical stages and the context of argumentation, the text materials are discussed from the following aspects:
The first chapter discusses that the early Korean Buddhism was mainly spread as court Buddhism and China accommodated Buddhism, and discusses the characteristics that social, political, economic systems and customs and cultural factors led to the formation of court Buddhism in the Korean period: in the early Korean period, Zen was closely related to local strongmen, and the influence of the Korean dynasty's control of local areas was studied. At the same time, the Buddhist monk and nun imperial examination systems, which were set up to control and boldly contact clergy in towns and villages, had very complicated relations with the monk official system in China, and also had very different special national conditions and influence effects. It will also discuss the statistics of most Korean kings on Emei Buddhism, many court descendants and aristocratic children's fashionable entry into the monk's gate. The prediction of the Buddhist monk's humanistic Shen Feng Shui map in the founding country has influenced the prosperity of Buddhism in South Korea and the participation of Buddhism in politics, and formed the Korean characteristics that most Buddhist monks are also geographical geomancers. One day, Prince Guoshi founded the rooftop in the eastern coastal area of China and represented the Pope of the court Buddhism to unify the two schools of worship and teaching. The Korean royal family has important government affairs to ensure the prosperity of Buddhist culture in the Korean dynasty.
The second chapter discusses the evolution of Korean Buddhism in the later period, and will discuss Cao Xizong, the founder of the largest Sect of Korean national Buddhism in Korea during this period. He integrated the two factions of domestic sacrifice and re-education from the standpoint of Zen, which represents the lower landlord class. By comparing the origins and similarities and differences between Korean national Buddhism Cao Xizong and China Zen, he highlighted the unique national characteristics of Korean Cao Xizong. The establishment of this time determines the important role of society and other powerful associations for Buddhist thought and culture from royal nobility to folk popularity. Moreover, under the condition that Korean national destiny, social and economic system, social class and other aspects have changed from quantitative to qualitative, Korean Buddhism has also changed from top to bottom, faded and popular.
The third chapter analyzes the reasons and significance of the evolution of Korean Buddhism from the initial palace Buddhism to national folk Buddhism, its influence on later generations and East Asian countries, and the feedback of Korean Buddhism to China's Buddhist culture.
The conclusion part summarizes the main points of the full text and puts forward the research conclusion.
Written language: East Asian Buddhism, as a member of the Buddhist cultural circle, the Korean Peninsula's mass reached its peak in the early days of Koguryo, Baekje and Silla, and reached its peak in the Korean period. The Korean period became the heyday of Buddhism on the Korean peninsula, and the pre-existing basic education of Buddhism paved the way for the popularization of Buddhism in the popularization period. During the Korean dynasty, Wang left behind the "65438 +00 land protection" to pray for the prosperity of Buddhism, and Ruan Baojia's efforts were aimed at defending the country. Therefore, the Korean dynasty was an important period in the history of Buddhism development on the Korean peninsula. On the basis of predecessors' research, this paper demonstrates the evolution from royal Buddhism to folk Buddhism formed by the interaction between Buddhism in Korea and Buddhism in China. It also focuses on the influence of Buddhism from China to North Korea, which is influenced by the external Buddhism, and reveals the historical inevitability of this evolution under the joint action of internal and external factors, combined with the social and economic development of the Korean dynasty and the inherent characteristics of Buddhism localization.
The thesis consists of three parts: introduction, text and conclusion.
The first chapter introduces the significance and purpose of the topic, as well as the research summary at home and abroad and the analysis of previous research results.
Starting from the historical stage and context, the subject expounds the following aspects respectively:
The first chapter mainly discusses the characteristics of the royal Buddhism in Korea during the pre-Buddhist period by discussing the Korean Buddhism and the introduction of the royal Buddhism into Han Rong by the royal family. In the pre-Korean period, Zen was closely related to local strongmen, and the vitality of Korea was to control local forces, learn from the Chinese imperial examination system, and started the monk system-monk system with the imperial examination system of Xiang-Hao controlled by T.O., which was closely related to the monk system in China. Statistical history will come to Korea's most respected Buddhist king, and the data of fashionable children of many royal and aristocratic children will enter the door of monks. Buddhist monks laid a map of the founding of South Korea, predicted the prosperity of Buddhism in South Korea and the influence of Buddhism on politics, and formed the geographical characteristics of South Korea dominated by monks and Mr. Feng Shui. The fact that Kokura, the son of Emperor Gang of Haidong, created a roof and merged with the Buddhism Zen, which represents the Crown Prince, shows that the Buddhist culture of the Korean royal family has an important political guarantee for its prosperity in North Korea.
The second chapter discusses the evolution of Korean Buddhism to a nationalized civil society in the later period, and will discuss the largest Buddhist sect in the country since its establishment in Korea in this period. In the understanding of Ciochina Wan, the founder of Korea, he represents the Zen Sect in the middle and lower landlord class and harmoniously integrates the two schools of Zen Buddhism in China again. By comparing the origin and similarities and differences between the Korean nation formed during the Korean period and the Buddhist Zen Sect in China, the Korean ruling and opposition sects highlight their unique national characteristics. Social organizations such as the Wisdom Buddhist Association established during this period played an important role in the popularization of aristocratic ideology and culture from the royal family to the folk. Koryo dynasty. Under the circumstances that the national Thai, socio-economic class and other systems have changed from quantitative to qualitative, Korean Buddhism has also declined from inheritance and failed in the reform.
The third chapter analyzes the reasons and significance of the evolution of Korean royal family from pre-Rong Buddhism to folk Buddhism from the historical perspective of Buddhist communication between China and South Korea, and its influence on later generations and East Asian countries, as well as the feedback of Korean Buddhist culture to China Buddhism.
The conclusion summarizes the main points of the full text and draws the conclusion of the study.