念佛思想의 起源과 修行體系에 關한 硏究

진경찬 위덕대학교 불교대학원 2003 국내석사

佛敎 實踐修行에 있어서 窮極的 깨달음인 成佛에 이르는 길은 여러 가지가 있다. 이러한 길에는 修行者의 根機에 따라서 殊勝한 根機를 바탕으로 眞理에 도달하는 길이 있고, 또는 남의 도움을 받아 가면서 眞理에 도달하는 길이 있다. 參禪하여 見性을 目的으로 하는 徑截門, 多羅尼∙眞言을 誦하여 業障을 消滅하고 이 몸 그대로 成佛하는 眞言門, 深奧한 經典을 讀誦하여 그 뜻을 밝게 깨치는 依敎修行門, 阿彌陀佛의 名號를 불러 極樂世界에 태어나는 念佛往生門 등의 여러 가지 길이 바로 그러한 양상을 보여준다. 보통 이러한 修行의 길에 대해 龍樹菩薩은 ꡔ十住毘婆沙論ꡕ에서 부처님 法에는 한량없는 門이 있으며, 마치 世間의 길에 어려움이 있고 쉬움이 있어서 육지의 길로 걸어가면 고생되고 물의 길로 배를 타면 즐거운 것처럼, 菩薩의 길도 그러하여 혹은 부지런히 行하며 힘써 나아가는 것이 있기도 하고 혹은 믿음의 方便으로써 쉽게 가서 阿毘跋致에 빨리 이르는 것이 있다고 말하고 있다.1) 이것을 敷衍하여 曇鸞은 ꡔ往生論註ꡕ에서 이 세계에서 깨달음을 얻도록 권하는 菩薩道를 難行道라 하고 阿彌陀佛의 淨土에 往生하여 깨달음을 얻도록 하는 方法을 易行道라고 하였다.2) 이 가운데 대중들에게 널리 普遍的으로 信仰되고 實踐된 것은 무엇보다도 易行道로서 念佛往生의 길을 들 수 있다. 그러나 이 念佛門에 대하여 古來로 주로 禪家들에 의해서 이 方法이 佛法의 正道가 아닌 것1) ꡔ十住毘婆沙論ꡕ(大正26, 41中). “佛法有無量門 如世間道有難有易 陸道步行則苦 水道乘船則樂 菩薩道亦如是 或有勤行精進 或有以信方便易行疾至阿惟越致者如說” 2) ꡔ往生論註ꡕ上卷 (大正40, 826上-中). “菩薩求阿毘跋致有二種道 一者難行道 二者易行道 難行道者 謂於五濁之世於無佛時求阿毘跋致 爲難 此難乃有多途 粗言五三以示義意 一者外道相 善亂菩薩法 二者聲聞自利障大慈悲 三者無 顧惡人破他勝德 四者顚倒善果能壞梵行 五者唯是自力無他力持 如斯等事觸目皆是 譬如陸路步 行則苦 易行道者 謂但以信佛因緣願生淨土 乘佛願力便得往生彼淸淨土”-6으로 貶下되어 온 것이 事實이다. 現在에도 일부 學者들에 의하여 自力을 위주로 하는 佛敎 가운데 특이한 예로 인정되는 傾向이 있다. 그러나 念佛門에 대하여 피상적인 理解만을 가지고 무엇이라 단정하는 것은 사실에 대해 正確한 眼目을 갖지 않고 批判하는 誤謬를 범하는 일이 될 것이다. 念佛에 대해서는 多樣한 見解가 있을 수 있지만, 그 가운데에서 무엇보다도 현저한 것은 念佛은 어떤 場所이건 어떤 對象이건 할 수 있는 최상의 佛敎 修行의 한 부분이라는 것이다. 이러한 念佛이 他力的인 부분이 强調되어 있으며 念佛자체로는 成佛할 수 없고 다만 來世에 極樂에 가기 위한 것으로만 認識되고 있는 것이 現實이다. 그러나 佛敎 모든 修行은 위로는 깨달음을 구하고 아래는 衆生에게 大慈悲心으로 廻向을 根本으로 하고 있다. 念佛修行 역시 자신의 修行과 더불어 衆生에게 廻向하는데 意味가 있다. 念佛修行으로 自身을 淨化하고 社會를 淨化하여 來世에 極樂에 갈 것이 아니라 現世에서 佛國淨土를 구현해 나가는 念佛의 方法을 提示하고자 한다. 이에 본 論文에서는, 첫째 念佛에 대한 槪念을 正確하게 理解하고 念佛이 初期經典과 方等 般若經典에서 어떻게 쓰여지고 있으며, 念佛함으로써 얻어지는 證果로 現世利益的인 부분과 出世間的인 부분을 규명하여 보고, 둘째 念佛 修行의 體系와 어떠한 念佛의 種類가 있는 것인가를 알아보고, 또 念佛 修行에 있어서 願․行․果를 알아보며, 念佛行者가 散亂心에서 一心으로, 또한 十念相續이 되어 가는 段階를 敍述하여 三昧에 이르는 自力的인 部分도 糾明하여 보고자 한다. 硏究方法으로는 먼저 念佛이라는 語義에 초점을 두고 그 起源을 初期經典부터 살펴보고 大乘經典과 淨土系 經典에서 어떻게 展開되었는지를 살펴봄으로써 念佛이 가지고 있는 多樣한 意味에 대하여 보고자 한다. 그리고 念佛이라는 단순한 -7修行이 어떠한 方法의 體系를 갖고 있는가 諸經論을 토대로 살펴 볼 것이다. 이와 같은 硏究에 의하여 念佛의 바른 뜻이 밝히고자 한다.

蓮華의 佛敎的 象徵性에 관한 硏究

김한숙 위덕대학교 불교대학원 2005 국내석사

佛敎 孝思想의 現代的 意味 : 父母思重經을 中心으로

黃在平 위덕대학교 불교대학원 2004 국내석사

In Confucianism, filial piety was said to be the base of Humanity. And humanity becomes the theoretical field of filial piety. As such the core thought of Buddhism is Bodhisattva's beneficial consciousness, which is called as Merciful Heart (Maitri-Karuna). The Source of this Maitri karuna is Respectful Heart and the Respectful Heart's source is filial piety. Hence, in Buddhist Sutra there is a meaning of rules and regulation which are to be obeyed. And enlarging the meaning of filial piety, including one doctrine that is the practitioner not only have to respect the alive parents but also should have to respect the parents who are passed, also should respect all the human beings. The thought of filial piety had given more emphasis on view that it had the sociality and universality character. In Buddhism, the filial peity gives more emphasis to the parent's karuna and favor to their son and daughter rather than the obligation of ones daughter and son to their parents. Expecially, in Confucianism ones son and daughter are pressed to obey the filial piety but in Buddhism they are not pressed to obey the filial piety , this is the difference between doctrine of filial piety in thought of Buddhism and -60thought of Confucianism. In Buddhism, son and daughter had realized that the parent's had Buddha Nature like they have got. So that naturally the son and daughter repay to their kindness to them. In Buddhism, the thought of filial piety is well described in "The Sutra of Filial Piety"(父母恩重經). In that Sutra the son and daughter were taught the parent's kindness, and also were taught to repay the parent's kindness. In the teachings of Buddha, not only described about obeying filial piety but also all of the virtuous deeds should be applied and bad deeds should be restricted. All the peoples when greatly felt parent's obligations, then it becomes protection for the elders. The thought described in that Sutra is repayment of parent's kindness. This doctrine teaches everyone about to serve not only to ones parents but also serve other's parents too. This type of sense of values must be important to all the family. In every family when the love of parents and love of offsprings is developed mutually, automatically the service for elders will get accomplished in two ways i.e economically and spiritually. This type of practice must be enlarged in society and the society must pay thanked to the elders for their effort. Accordingly, the member of the society must upgraded the level welfare of Elders. The community of local society and government must help together to this thought. When this practice get accomplished, automatically the basic problem of elders will be solved. Precisely the thought of filial piety in Buddhism can elements the two types of problems i.e. First one is problem discovered while serving to elders and another is welfare of -61elder social service.

華嚴經을 통해본 佛敎兒童敎育觀 : 入法界品의 五十三善知識을 中心으로

지영숙 위덕대학교 불교대학원 2005 국내석사

양산 신흥사 대광전 벽화 연구 : 조선후기 불교회화사적 의의를 중심으로

박종대 위덕대학교 불교대학원 2006 국내석사

三階敎의 淨土觀에 대한 硏究

金琮奉 위덕대학교 불교대학원 2004 국내석사

The aim of this paper is to investigate a life of a Zen Master Shinhaeng(信行禪師), a leader of Samgyeogyo(三階敎). He lived in Nambukjo Ages(南北朝時代) and Su Age(隋時代), which someone call the second Spring and Autumn Ages and the Warring Ages (春秋戰國時代) because of its extreme state of disorder in Chinese history, and witnessed the people trampled on the right of their personal liberties and groaned under tyranny by the severe administrators. He concluded that time as a Final Ages(末法時代) in Buddhism. He thought that the benighted people could not be enlightened with formal and general doctrines of Buddhism and regarded the world as a place not to be survived in but an object to be reclaimed. He organized Samgyeogyo Sect in Buddhism in order to conduct the benighted people to desirable lives. He denied the superiority or inferiority between Buddhist doctrines and should save mankind according to their dispositions. He insisted Pobeop(普法) or Common Doctrin, Pobul(普佛) or Common Buddha, and Pohaeng(普行) or Common Fulfillment as methods of ascetic practices or self-disciplines. It was because the benighted people are like the blind in view of Buddhism. He seemed that they did not possess the abilities to identify between the correctness and incorrectness of the teachings of Buddha. If they had been taught the traditional Buddhist Doctrines, they should fall down the Abijiok(阿鼻地獄) or Avīci Hell, because they did not have such abilities to judge which is right or not. This is no doubt Pojinbojeongbulbeop(普眞普正佛法) or Common Truth, Common Justice and Common law of Buddha. He did not agree with the view of Jeongtogyo(淨土敎) Sect which was responded by the public at that time. We know that the Samgyeogyo Sect was in opposite positon to the Jeongtogyo Sect's main doctrines, represented by the sutras like 『Muryangsugyeong(無量壽經)』, 『Kwanmurangsugyeong(觀無量壽經)』, etc. and asserted that they were not good teachings for the third people which means the benighted ones. And also the Samgyeogyo Sect persisted that the third people would not be reincarnated in the Buddhist Paradise if they had been taught and put into practice by the Jeongtogyo's Doctirnes and Methods, in which the people only prayed their reincarnation to Amitabha Buddha. The believers in Jeongtogyo Sect in China regarded the Buddhism Paradise as the ideal place which located in the other world. On the other hand, the Zen Master Sinhaeng, the leader of the Samgyeogyo, considered it as the real place which the people can and should realize in this world. As for the methods for the people to get to the Buddhist Paradise, therefore, the believers in Jeongtogyo Sect concentrated their efforts to just the calling the Amitabha Buddha, but the those in Samgyeogyo Sect devoted themselves to Mujinjanghaeng(無盡藏行), which was his conclusion through the recursive self-question like what the necessities to the people in present age were and what he should do to satisfy their wants, etc. The 16 methods to accomplish the Mujinjanghaeng, which he presented, were the concrete and practical ones. It was he that gave up the private profits and devoted himself to the benighted people. There was no doubt that he was a holy man in the true sense of the world. He had a disregard for the thoughts which were better doctrines or which were a upper - 80 practices and criticized them as a grave offense to the Buddhism. But it was obvious that such an ideology made the statesmen and the other Buddhist sects oppress him and his followers. It is needless to say that they were suppressed by the authorities on account of the properties of their ideology.

地藏信仰의 現代的 解釋

金龍峻 위덕대학교 불교대학원 2004 국내석사

Among Other bodhisattvas, Kshitigarbha bodhisattva placed in the first in the case of the power of vow and Karuna. Kshitigarba with karuna and great power of vow, always try to lead the Sattva lay people. After leading all the sattvas only wish to become Buddha. In kausika heaven, Sakyamuni Buddha requested Kshitigarba to lead the people until Maitriye-Buddha will come to the Samsara. Because of this goal, Kshitigarba endured the pain like land, and then lead them according to the capacities or faculties of sentient beings in the way of nirvana. As such in the period of termination of Sakyamuni Buddha's Dharma , Kshitigarba being, saver of all living beings, sea of charity, earth like mother , is leading the human beings in the absence of Buddha. In today's world how people are living? The answer would be they are living with pain due to the result of their greediness, and due to the pain they give up oneself to despair. At the same moment Kshitigarba will give relief to their pain. During compotion of the thesis I had tried to find suitable the modern doctrine, thought and practice of Kshitigarba to today's world. With this aim at first I had tried to find the origination and expansion of Kshitigarba's faith. The origin of Kshitigarba faith are classified into two types i.e. one is it is started from India and another it is started from Persia. And then in order to find about the Kshitigarba faith, the three types of Sūtra like Dasa Cakra Ksiti garba etc. related to Kshitigarba were inquired. Also the various types of Kshitigarba's statue were also inquired. The spreading of Kshitigarba faith in today's world were also tried to inquire in this thesis. Expecially The Kshitigarba faith in the korean buddhist history was researched briefly. The contains of research are Kshitigarba's ritual practice, the relation between ten kings of hell with him, Juhm-chahl dharma mass related to him and also the relation between the thought of Kshitigarba faith with Taoism. Three types of Kshitigarba's ritual practices were reasearched they are: I) Every month's in. one special day every month every lay man enchant the Kshitigarba. That day is fixed and the day is known as The day of Kshitigarba. II) The chanting of Kshitigarba before death to repent one's sin in his present life to accomplish the Heaven after death Ⅲ)The chanting for the shake of death peoples wishing that they can get able to enter the heaven. The Name of the main practice is 49days Praying for the shake of death peoples. The research was done taking the contents of Kshitigarba faith they are 1.Thought of Karuna (compassion) 2.Thought of Relief 3.Thought of dedication of Merit/transference of Merits karuna is a internal feelings which makes a person to do meriful act . Relief is rescuing them with the help of Karuna. The meaning of third one is transferring one's merit toward the attainment. After that Karuna developed in to human respect and relief thought can make equality of humanism. The third one means the thought must be developed that responsibility of Nation to the people. The research of this thesis will help to the peace of mankind in present and future world as well. In this way all the people must learn the thought of Kshitigarba and should practice his faith to become Nirmanakaya (varous foms to deliver beings from delusion and to propagate the Dharma) of Kshitigarba. We all human beings when realised Kshitigarba, the world of rescue from this pain of Samsara will be open.

般舟三昧經의 修行觀法에 대한 硏究

심학섭 위덕대학교 불교대학원 2005 국내석사

육자관념에 관한 연구

이경택 위덕대학교 불교대학원 2006 국내석사

唯識思想에서 轉依에 관한 硏究

홍은경 위덕대학교 불교대학원 2005 국내석사