고려 무인집권기 敎宗불교계의 동향

김현룡 동아대학교 교육대학원 2003 국내석사

고려시대의 불교는 종교로서의 측면에서뿐만 아니라, 정치·경제·사회적인 측면에서도 중요한 위치를 점하고 있었다. 고려는 국가적 차원에서 승려와 사원에 대해 많은 관심을 보였으며, 불교계 역시 국가권력과 불가분의 관계를 유지하였던 것이다. 고려시대 불교사에 대한 기존의 이해방식은 시기별로 교선의 교체와 변화로 규정하고, 나말여초 시기는 선종 중심으로, 고려중기 이후는 화엄종과 유가종 등 교종 중심으로, 그리고 무인집권기는 다시 선종 중심으로 규정하여 왔다. 이러한 시기구분에 의한 이해방식은 어느 정도 수용할만한 것이지만 지나치게 도식화, 단선화 하였다는 비판을 면할 수 없으며, 특히 무인집권기 교종불교계에 대한 연구는 상대적으로 소홀하게 다루어져왔다. 무인정변으로 인해 교종불교계의 지지기반이라 할 수 있는 왕실은 무력화되었고, 문신정권은 붕괴되었다. 무인집권 초기부터 무인집권자와 교종불교계의 갈등과 충돌은 계속되었다. 이는 당시 왕실·문벌귀족과 연계하여 사회 전반에 걸쳐 큰 영향력을 발휘하고 있던 교종불교계와 이를 무너뜨린 무인집권자와의 피하기 힘든 갈등이었다고 생각된다. 이러한 충돌에서 피해를 입은 것은 교종불교계였다. 그러나 많은 피해에도 불구하고 교종불교계와 왕실·문신들과의 교유는 무인집권기에도 계속되고 있었다. 이는 집권자의 교체가 백성들의 신앙을 가로막을 수는 없었다는 것을 보여준다 하겠다. 그리고 교종불교계는 반룡사·수암사 결사를 통하여 지방으로 교세를 확장하였으며, 스스로를 개혁하려는 노력을 지속적으로 전개하였다. 당시 교종불교계 승려들의 행적은 비문과 묘지명을 통해 확인되는데, 이들은 법회와 선과를 주관하였으며 정치에 관여하는 경우도 있었다. 그리고 이들은 당대의 명사들과도 교유하였으며, 시문은 문사들의 문집에 전해질 정도로 수준이 높았다. 또한 국난을 극복하기 위한 국가적 사업인 대장경 조판사업에 적극적으로 참여하였으며, 사경활동도 활발하게 전개하였다. 교종불교계는 이러한 방법을 통해 自存의 길을 찾을 수 있었다고 생각된다. 이러한 교종 불교계의 활동은 14세기 원간섭기에도 꾸준히 이어졌다. Buddism in Koryo dynasty had much influence on every aspects of society, including religious aspect as well as political, economical and socical aspects. Koyro dynasty paid much attention to Buddisit priests and temples, Buddist world also was closely related to the political powers. Until now, lots of scholars has considered that the Buddisim in Koryo dynasty experienced the change of Buddism, which was the change of Non-zen Buddism and Zen Buddism. To be exact, Zen Buddism was popular in the late Koyro and in the early Chosun, Non-zen Buddism was popular in the middle Koyro and Zen-Buddism was again popular in Military regime. This view is somewhat acceptable, but this view is criticized by some scholars becasue of oversimplicity. And some scholars said this view took the research on Non-zen Buddism in Military regime too lightly. Military coup d'etat caused the government, the foundation of Non-zen Buddism to lose its powers and also caused existing aristocracy to be destroyed. From the early military regime, the conflict between militray leaders and Non-zen Buddism continued. This conflict is indispensible because Non-zen Buddism connected with the government and the aristocarcy had much influence on every aspects of society and Military leaders made such Non-zen Buddism's powers be under their control. Non-zen Buddism was harmed from this conflict. In spite of this severe harm, the relationship between Non-zen Buddism and the government continued in Military regime. This shows that the change of leaders in the government can't prevent the common people from believing in Buddism. And Non-zen Buddism expanded its powers to provinces through Banryoungsa and Suamsa organizations and tried to reform the obsolete system in Non-zen Buddism. We can know Buddist priests' lives through epitaphs, according to these epitaphs they had charge of Buddist ceremony and the elective course, sometimes they took part in politics. They also are related to the famous wirters, their poetry and prose are polished enough to be recorded in the famous writers' books. They also took part in typesetting of the complete collection of Buddhist Sutras,Laws and Treatises to overcome national difficulties. Non-zen Buddism can find out its self-existence through these ways. These activities in Non-zen Buddism in Militry regime continued during the anti-Mongolian period in 14th century.

佛敎의 臨終指導에 關한 硏究

정순태 동국대학교 2009 국내석사

Today, most of us are dominated by the idea that we must protect from death or avoid death unconditionally. However, we must not avoid but smoothly pass death, and to do that, we are in deed of lots of helps in dying. The same as does childbirth, the process of death needs a companion, which is important. Most of people want to face painless peaceful death, taken care of the family in their home. In today's society, the conditions in which we are able to face such a death are becoming difficult. However well the hospital or hospice staff take care of the patients, they are unlikely to relieve the horror of death we feel or to satisfy the emotional and social requirements of their families. It is true even though the staff of a hospital is excellent in controlling pain, taking care of patients and helping their families, the staff are not enough ready for taking care of them mentally and spiritually. As a role of helping the people who finish their spiritual lives and face the beginning of their death, a religion is important. In reality, however, the role of Buddhism in the place of death is very insufficient. This article is not intended to discuss about the essence or phenomena of death. The author started to write this article with a hope to teach that what kind of death we must think when we are healthy, what effects death have on their lives, what good death and our last moments are and how Buddhism has to deal with death. A man who knows good death will realize what dignified death is, and will prepare for such death for himself. In the moment a person entrusts himself to death, that is, in the moment he departs from the world permanently, the life ready for death will be the one of the person that did his best during his life. The author was able to look for the meaning of death as conditions for good death rather than biological meaning and an opportunity which teaches the preciousness of life. Furthermore, the author tried to clearly define the use of the glossary of death and defined various acts related to death as a glossary named 'Death guidance'. From the standpoint of Buddhism, the process of death was reflection of life allowing us to know the past of the relevant person and even his/her posthumous world. Viewing from a proposition “Everything changes” and “There is nothing just like me in the world”, death or the hour of death is also a changing process. But, it could be known that the hour of death of Buddhism had a wide meaning enough to include all the meanings of death represented by other religion and all contents of the teaching included in Buddhist doctrines. The moment of death is the start point of returning to ecstasy and the moment the next life is decided in endlessly repeated circle of Yunhoe. An ardent wish at this moment can lead you to easy passage to eternity, a prayer at this moment can destroy Eupjang(past sins) and enter newly different Yunhoe, and the realization is completed at this moment, sometimes achieving Yeolban·Haetal. Thus, the old people explained in detail guidelines to be conducted at the hour of death, and the author examined the contents through scriptures and materials. It was found that a ritual of death was the starting point of a Buddhist funeral and indicated the desire for going to Nirvana and included many contents of lots of Buddhist ideas. Now, the contents of death guidelines having such many meanings are not properly put in practice in modern society where such ways of thinking as materialism, opportunism and results-centered evaluation are spread. So, contents on death guidance proposed by some temples, Buddhist experts and Buddhist monks were collected. On the basis of this, the author proposed elements and methods of death guidance as well as practical methods. The contents necessary for practice include 1) joint ownership of a situation and a purpose, 2) cooperation of a family under a crisis situation, 3) religious assistance, 4) participation in the introduction and utilization of mitigation medical service and prior medical instruction, 5) operation of preliminary death class in a temple or Buddhist university under the situation in which a death-related guideline is ready, 6) Changes in the atmosphere of accepting death, 7) installation of a death room, 8) strict performance of a death ritual, etc. If the number of the experts of death guidance becomes larger, a person facing his/her death will pass away comfortably and peacefully. The person who came to be with a person facing death will escape from unnecessary grief, making sure of easy passage into eternity.

상좌불교와 대승불교의 가람 구성원리 비교 연구

이주연 弘益大學校 大學院 2004 국내석사

7-8세기 상좌불교와 대승분교의 흐름은 불교 교리의 확대와 다변화로 사찰건축에 많은 영향을 미쳤다. 동양권의 나라에서 불교가 가장 융성했던 시기인 7~8세기 대승불교는 정착되고 상좌불교는 쇠퇴해간다. 자연히 그 건축구성 방식도 다양한 교리를 반영한 복합적인 내용을 담게 되었다. 점차적으로 일탑형의 Stupa의 형태에서 多佛殿 형식으로 분화해가는 과정의 원인이 되었던, 불상의 출현으로 인해 상좌불교와 대승불교 역시 가람구성에 많은 변화를 가져오게 되었다. 그러므로 이 시기의 역사적·교리적인 변화 속에서, 불교 사찰에서의 가람구성의 변화에 대해 분석함으로써 상관관계를 알아보도록 한다. 연구의 대상으로는 7~8세기 당시 상좌불교가 가장 융성했던 시기에 조영되어졌던 Mendut, Borobudur, Kalasan, Sewu의 가람과 같은 시기 대승불교의 화엄사상이 사상적 바탕이 되어 조성되어 졌던 浮石寺, 梵語寺, 佛國寺, 華嚴寺의 현존하는 가람을 중심으로 연구하도록 하며, 寺蹟記나 遺物등으로 창건당시 배치를 추정하며, 특히 후대에 이동되기 어려운 지형이나 석단(石壇) 등을 중요한 근거로 삼도록 한다. 그러므로 동아시아에서 불교가 가장 융성한 시기인 7~8세기 동남아시아 불교사상과 한국의 통일신라시대 불교사상에 대한 사상체계를 바탕으로 각 사원들의 가람의 구성원리를 비교하도록 한다. 본 연구는 동남아시아 상좌불교 가람과 한국 대승불교의 가람 공간구성의 신앙체계 및 공간체계의 분석을 통해 상좌불교와 대승분교의 가람구성 의미와 특성을 분석하였다. 그 결과를 요약하면 다음과 같다. 그러므로 상좌불교와 대승불교 가람구성원리 비교에 있어서 교리상에서는 큰 차이점을 보이나, 1. 시기상의 과도기적 흐름으로 상좌불교의 가람과 대승분교의 가람에 각각의 혼합적 양상이 들어난다. 2. 불상배치, 신앙대상의 공간 영역 분화로 인해 형성되어지는 공간의 위계와 중심성의 공간구성원리의 계획적 수법이 동일하다. 3. 시각적으로 형성되어진 외부의 형태적 표현에서 상좌불교는 불교의 우주관을 직접적으로 표현하여, 단불전의 형태를 띠지만, 대승불교에서는 회랑에 의해 영역이 분화되어 전각이 구성되어지는 다불전의 형태를 띠는 확연한 차이점 들어난다. 4. 시각적으로 보이는 형태는 틀리지만, 계단에 의한 진입이나 동향의 매치 수법, 조형적 특성의 공간구성원리의 건축 계획적 기법은 동일하다. 상좌불교와 대승불교 가람 구성원리 비교 연구 결론 분석표 ◁표 삽입▷(원문을 참조하세요) 이로써 동남아시아의 상좌불교와 한국의 대승불교의 가람구성을 비교해 봄에 따라 기본적으로 두 불교가 목표하고자 했던 교리와 사상을 반영하는 신앙사상과 의례의 수행에 의해서 이루어진 건축공간 및 건축계획 배치상의 방법에서 나타나는 형태에는 큰 차이를 보이지만, 가람구성의 건축계획에 있어서의 공간구성 원리에 나타난 기법은 동일함을 알 수 있다. 그러므로 상좌불교의 가람의 구성형식을 바탕으로 하여 적용된 구성원리는 자연환경과 사회환경에 따른 변화요인이 적용되어 변형된 형태를 보이지만 대승불교의 가람 구성원리에도 공통적인 공간구성 원리가 적용되어졌음을 알 수 있다. Between the 7th and 8th centuries, the developments of Theravada and Mahayana Buddhism accelerated largely thanks to the wide spread of Buddhist teachings and theological sophistication. Those two centuries denote the time when Buddhism was mostactively sought in the Far East, and the changes rose on the horizon as the Mahayana Buddhism planted its roots firmly and Theravada Buddhism started to decline. The architecture of Buddhist temples embodies the historical developments of and wide range of issue involved with Buddhism. For example, the one-story Stupa began to be replaced by a multi-Buddha pagoda. The emergence of Buddha statues as a central piece of worship came to affect enormously the architectural structure of temples. Thus, the developments of Buddhism and the developments of temple architecture were interlocked, both historically and religiously. The objects of inquiries are bifurcated: first, the author willinvestigate Mendut, Brobudur, Kalasan, and Sewu which were popular when Theravada Buddhism was at its zenith; Second, the author will examine temples like Puseoksa, Peom'osa, Pulguksa, Hwaeomsa, which reflects the success of Mahayana Buddhism. Records on the temple relics and remnants will be useful in recovering the original layout of those temples. Particularly stone monuments, which are difficult to move or relocate, will offer critical information. The ideas and principles of Buddhism both the United Shilla and other parts of the East will be carefully examined as well. A careful analysis of the similarities and differences in the temple architecture between the Theravada Buddhism, which were popular in other parts of Asia, and the Mahayana Buddhism, which settled in the Korean peninsula, leads to the following findings on the relationship between space and religion: Comparing the architectural representations of 금강Mandala and Mandala: 1. Both denominations operate under almost identical ideas of spatial relationship. In both denominations, Mandala is placed in four points of the direction: East, West, South, and the North. 2. Theravada Buddhism prefers a single Buddha statue, a centralized layout, and a symmetrical structure. Mahayana Buddhism prefers multi-Buddha statues and uses many more points of the space. Despite the contours of the mountains, Mahayana Buddhism adheres to a straight-line design. The architectural lay outs of temples were based on the ideas of Mandala, centering on the Vairocana Buddha. Seen from the spatial architectural perspectives, centrality and hierarchy were embedded in the design. The temple layout in Theravada Buddhism employed symmetrical structure, and the temple layout in Mahayana Buddhism employed straight lines despite the rugged conditions in the mountains. In the Theravada Buddhism, the temple layout shows Mendut in square shape and exhibits the central part of the shrine protruding. Also, Sewu's 240 Buddhist pieces are lined up. In the Mahayana Buddhism, the multiple Buddha statues replaced the single Buddha statue. In Theravada Buddhism, the directions of Mendu, Borobudur, Kalasa, Sewu face the East except for Mendu. In Mahayana Buddhism, the layout faces the South. That is, if the temple layout is based on 화엄 Buddhism, the temple is likely to face the East. The following elements affect the direction of the temple: (1) placement of the pagoda and the central temple either horizontal or vertical way; (2) the number of Buddha and their places; (3) the use the geographies. The temple layout changed from the flat surface to the mountain surface, and the builders adapted to the natural conditions of the rugged mountains. Since all the temple layouts in the Theravada Buddhism are based on the traditions of Mandala, they all face the East. It means that sunrise was given a great deal of importance. To summarize the layouts of the two Buddhist denominations: 1. Both Theravada Buddhism and Mahayana Buddhism show that each influenced the other. It means that architectural conventions were shared and fused. 2. Both denominations employed almost identical methods in terms of establishing hierarchy and centrality in space. This is well illustrated in the placement of Buddha and the division of worship places. 3. In terms of visual representation, Theravada Buddhism expresses cosmology directly, as exemplified in the single Buddha statue. Mahayana Buddhism preferred multiple Buddha statues, which implies that the space is divided along the gallery. 4. Although the visual representations are different, there are several similarities: entrance to the temple was made through the stairs, and the buildings face the East. Architectural planning and spatial use are similar too. The Architectural Layouts of Temples ◁표 삽입▷(원문을 참조하세요) As shown above, Theravada Buddhism and Mahayana Buddhism differ when it comes to temple architecture, particularly those reflecting the religious thoughts, practice, and worship customs. But the general spatial understanding is similar between the two denominations. The principles applied to Theravada Buddhism's architecture follows the natural conditions reflect and social changes. Mahayana Buddhism also reflects similar issues.

김동리(金東里)와 선충원(沈從文)의 불교소설 연구 : 구도소설을 중심으로

이언홍 아주대학교 2017 국내박사

이 논문은 김동리와 선충원의 불교소설 중 구도소설에서 인간의 욕망과 고통, 그리고 해탈을 위한 구도 방법이 어떻게 나타나는지 비교하는 데 목적을 두었다. 이를 살펴보기 위해서 이 논문에서는 수평연구의 비교방법으로 불교철학의 이론 가운데 사성제를 바탕으로 하여 구도의 세 가지 양상, 즉 외적 수행의 추구, 사랑의 추구, 평등심의 추구에 초점을 맞춰서 연구를 진행하였다. II 장에서는 김동리와 선충원의 불교적 구도소설에서 다룬 해탈을 위한 외적 수행의 추구를 살펴보았다. 김동리와 선충원의 소설에서는 고통과 이를 극복하기 위한 ‘이향(離鄕) - 여정(旅程) - 귀향(歸鄕)’의 구조를 다루고 있다. 두 작가는 소설에서 고통이 인생의 본질이라는 사실을 전제로 한 후, 이향, 여정, 그리고 귀향에 이르는 구조로써 인간이 고통에서 벗어나 해탈에 이르려는 구도 과정을 보여준다. 그리고 이향을 비롯한 구도 과정은 모두 외부의 것과 관련되어 있기 때문에 외적 수행으로 볼 수 있다. 외적 수행의 추구는 가장 기본적인 구도 방법이라 할 수 있다. 외적 수행의 추구를 통해 인간의 욕망을 충족시킬 수 있고, 인간이 인생을 더 잘 인식할 수 있으며, 해탈을 위한 출구를 찾을 수 있고, 해탈을 실천할 수 있다. 이 장에서는 이런 관점에서 출발하여 김동리와 선충원 소설에 드러난 외적 수행의 특징을 각각 살펴보았다. III 장에서는 김동리와 선충원의 불교적 구도소설에 구현된 해탈을 위한 사랑의 추구를 살펴보았다. 우선 감각적 욕망의 충족을 위한 사랑의 추구를 살펴보았다. 김동리와 선충원 소설에서 남주인공은 눈, 귀, 몸 등 감각기관의 대상에서 감각적 쾌락을 얻고자 하는 갈망이 생긴다는 공통점이 있다. 그리고 이러한 감각적 욕망을 충족시키기 위해 남주인공은 악행을 저지르고 파계 한다. 하지만 두 작가의 작품의 차이점도 있다. 김동리 소설이 욕망의 불만족과 사랑의 성취 실패를 보여준다면, 선충원 소설은 욕망의 충족과 사랑의 일시적인 성취를 보여준다. 한편, 사랑에는 상대방을 배려하거나 희생할 수 있는 ‘무아’의 정신이 있을 수 있다. 이러한 ‘무아’의 정신은 구도가 추구하는 해탈의 경지와 일치하는 면이 있다. 김동리의 소설은 불교화된 사랑, 선충원의 소설은 지상(至上)의 사랑을 통해 해탈의 성취 가능성을 보여준다. 그러나 사랑을 통한 해탈의 성취는 많은 한계가 따르기도 한다. 따라서 사랑의 추구는 해탈을 성취하는 궁극적인 방법이 될 수 없다. IV 장에서는 김동리와 선충원의 불교적 구도소설에서 나타난 해탈을 위한 평등심에 대한 추구를 살펴보았다. 이 평등심은 주로 희생을 통해서 드러나고 있다. 해탈하는 과정에 있어서 희생을 통한 평등심에 대한 추구는 앞에서 언급한 두 가지 추구보다 층위가 더 높아 해탈에 이르는 데의 가장 좋은 방법이기도 하다. 한편, 희생을 통한 평등심에 대한 추구는 해탈에 도달할 수 있는 좋은 방법이기는 하지만 인간의 욕망으로 인해 성취하기 어려운 방법이기도 하다. 왜냐하면 현실 생활에서 평등심의 도달은 이성으로 이해할 수 있지만 실제로 행하기가 어려운 경우가 많기 때문이다. 김동리 소설에 나타난 오성(悟性)을 결여한 평등심과 선충원 소설에 나타난 주인공들의 지나친 이성(理性)적인 평등심은 바로 평등심의 한계라 할 수 있다. V 장에서는 문학적 의의, 미학적 의의, 사회적 의의 세 가지 측면에서 김동리와 선충원 불교적 구도소설의 문학사적 의의를 살펴보았다. 우선, 김동리와 선충원의 작품은 불교설화에 대한 수용을 통해 한·중 문학사에서 인간성을 중심으로 한 순수문학을 확립하고 개작 소설을 발전시켰다는 점에서 그 문학적 의의를 찾을 수 있다. 그 다음으로, 미학적 의의에서, 우선 두 작가의 불교적 구도소설에서 다룬 인간의 해탈에 대한 추구는 사람의 ‘감정이입(感情移入)’을 불러일으킬 수 있다. 그리고 김동리는 비장미(悲壯美)를, 선충원은 이상적 아름다움을 보여줬다. 뿐만 아니라 김동리와 선충원의 구도소설은 각각 신비주의와 사실주의의 특징을 띠고 있다. 마지막으로, 사회 측면에서의 의의를 보면 김동리와 선충원의 불교적 구도소설은 사람에게 인생의 삶에 대한 계시를 주는 동시에 국가와 민족의 정신을 높이는 데 이바지했다.

菜食主義의 佛敎的 傳統에 관한 硏究

이성학 동국대학교 2009 국내석사

To preserve ecosystem and global environment is one of the most urgent challenge in this age. Specifically, Global warming has been developed to a serious degree. So far, man has been devoted to lessening carbon dioxide emission, but Food and Agriculture Organization of the United Nations found out methane gas is more harmful than carbon dioxide to environment. The drastic development of livestock industry entailed the increase of methane gas emission, most of which was caused by the westernization of food in the global scale. Vegetarianism is thought to help preserve environment and prevent global warming. The term, 'vegetarianism' came into being about 150 years ago, and it is 100 years since the vegetarian organizations started their activities on a full scale. Almost every universal religion delivers a precept against killing, and is oriented for peace, as Buddhism does. Buddhism had accommodated the Indian tradition of vegetarianism, and evolved from primitive Buddhism to Mahayana Buddhism. Some maintain that the Buddha himself took meat, and allowed his followers to take "meat Purified in three corners", and thus that vegetarianism be not in the tenet of Buddhism. "Meat Purified in three corners" purports the sort that the meat-taker did not see, or hear the animal slaughtered for himself, and has no reason to suspect it might have been. But it should not be construed what the Buddha really meant, and what Buddhism really teaches as a whole, but need to be one of the Upāyavāda to show the path to salvation for various sentient beings, especially for the mendicant practitioners. Some also maintain the last meal the Buddha took was pork, but chances are more likely that it proved to be some kind of mushroom or taro. The no. 1 precept of Buddhism is non-killing, which is reiterated in various parts of the Canon. The fact animal and man have Buddha-nature in common, and are in the same circle of samsara implies vegetarianism is in the fundamental Buddhist teaching. Buddhism, a religion which embodies wisdom and compassion attracts worldwide attention these days. Its teaching of non-killing and compassion would be quite inspiring to the thought of vegetarians. And, to be sure, the vegetarianism in the Buddhist tradition would contribute to both the ecology scholarship, and the social movement like environmentalism. 오늘날 전 지구적으로 가장 당면한 문제는 생태계와 지구환경을 보전하는 일이다. 그 중 지구온난화(global warming)는 심각한 수준이다. 이에 대한 대비책으로 지금까지는 이산화탄소(CO2)의 감소에 몰두해왔는데 의외로 가축들이 내뿜는 메탄가스(methane gas)가 더 심각하다는 것이 유엔식량농업기구(FAO, United Nations Food and Agriculture Organization)의 조사에 의해서 밝혀졌다. 메탄가스가 크게 늘어난 것은 전 지구적으로 축산용 가축들이 크게 늘어났기 때문이며, 이는 사람들의 식습관이 육식으로 변화된 때문이다. 채식을 하면 환경이 보존되고 지구온난화도 방지할 수 있다. 채식주의(Vegetarianism)라는 용어가 생겨난 것은 150년 정도 되었으며, 채식주의 단체가 본격적으로 활동한 것은 100년 정도 되었다. 세계의 고등종교들은 모두 불살생과 평화를 지향하고 있으며, 불교 역시 마찬가지다. 불교는 인도의 채식주의 전통을 이어받았으며, 초기(소승)불교와 대승불교를 거치면서 더 발전을 거듭했다. 그러나 일부에서는 초기불교에서 붓다가 당시 육식을 하였으며, 제자들에게 “삼정육(三淨肉, meat Purified in three corners)은 먹어도 좋다”는 말씀을 하였다며 불교는 채식 전통이 아니라고 주장한다. 여기서 삼정육은 자신을 위해서 짐승이 도살된 것을 보았거나, 들었거나, 의심되는 경우가 아닌 고기를 말한다. 그러나 이는 부처님의 본래 뜻이 아니고 방편설(upāyavāda)이다. 다양한 중생들을 제도하기 위해 특히 걸식을 하는 수행자에게 말한 것으로 전체 불교의 뜻이 아니다. 그리고 붓다가 마지막에 돼지고기를 먹고 돌아가셨다는 주장이 있는데 이는 잘못된 것으로 버섯이나 토란 종류의 식물일 가능성이 높다. 불교 계율의 첫 번째 항목은 불살생이며 붓다는 여러 경전을 통해 이를 거듭 가르쳐왔다. 특히 모든 중생들에게 불성이 있으며 동물도 인간과 똑 같이 윤회를 한다는 가르침을 통해 채식이 불교의 본래 뜻임을 알 수 있다. 불교는 지혜와 자비를 구현하는 종교로 오늘날 전 세계적으로 주목받고 있다. 채식주의자들에게도 불교의 불살생과 자비사상이 크게 도움을 줄 것으로 생각한다. 더 나아가 불교전통의 채식사상은 생태학이라는 학문과, 환경운동 등 사회운동에도 큰 기여를 할 것으로 생각한다.

佛敎社會福祉의 實踐思想에 關한 硏究

이윤안 동국대학교 2009 국내석사

社會福祉學은 대단히 廣範한 學問이다. 왜냐하면 政治, 經濟, 法律, 社會, 文化와 歷史, 宗敎 등을 包括하는 學問이라고 생각하기 때문이다. 그래서, 어느 학문보다 어렵고 難解해서 많이 硏究하고 實踐해야 한다. 특히 現代社會에서 社會福祉는 대단히 重要하다. 왜냐하면, 한국이 急速한 經濟成長으로 인하여 삶의 質의 慾求 增大와 社會的 分配問題 側面에서 사회복지 問題가 政治的, 經濟的, 社會的, 文化的인 面에서 全般的으로 이슈화 되어 가고 있기 때문이다. 이러한 觀點에서 부처님의 가르침에서의 現代 佛敎社會福祉思想을 理論的으로 보다 體系的으로 定立되어야 한다고 본다. 그랬을 때 佛敎社會福祉가 政策的 支援, 傳達體系 등 多方面에서 佛敎社會福祉의 正體性을 確立할 수 있다고 보기 때문이다. 그래서 먼저 本章에서 佛敎社會福祉를 定義해 보고 다음은 불교사회복지의 共通的인 核心, 實踐思想들을 論述했다. 즉 慈悲思想, 布施思想, 菩薩思想, 福田思想, 報恩思想, 生命尊重思想을 整理하였다. 다음은 佛敎의 經, 律, 論 三藏을 통해서 보다 具體的으로 佛敎社會福祉 思想의 根據를 살펴 보았다. 經藏에서 열다섯 種類의 經과 律藏에서 한 種類의 經과 論藏에서 두 種類의 論書를 中心으로 論考해 보았다. 그리고 經. 律. 論 三藏에서의 佛敎社會福祉 思想을 比較한 후 마지막으로 綜合 整理하였다. 以上을 통해서 兒童福祉, 靑少年福祉, 障碍人福祉, 老人福祉, 女性福祉, 醫療福祉 및 호스피스 등의 佛敎福祉思想의 根據를 佛敎의 經. 律. 論 三藏에서 무수히 論考할 수 있음을 알 수 있었다. 따라서 佛敎의 福祉思想은 時代와 地域, 國家와 民族을 超越하여 언제 어디서나 適用할 수 있는 偉大한 思想임에 틀림이 없다고 생각한다. Social welfare covers a wide range of endeavors from politics to economics, law, society, culture, history and religion. This is why the study of social welfare requires substantial research and practice. In modern society, social welfare is very important. In the case of Korea, fast economic growth has brought high expectations as to the quality of life while the fair distribution of income has become an important issue in political, economical, social and cultural areas. In this context, there has also arisen a substantial demand for Buddhist social welfare. In addressing this situation, it is clear that a conceptual model of Buddhist social welfare needs to be elaborated. For this purpose, my thesis attempts to define such a conceptualization. This thesis deals with the concepts of compassion, Bodhisattva, field of merit and respect for life while using passages from the Sutras, Vinaya and Abhidharma to create a theoretical basis to better understand how to use these concepts. These passages will be used in order to show how a Buddhist concept of social welfare can be applied to conditions, whether as to medical, psychological or educational spheres, experienced by children, teenagers, men and women, the handicapped and senior citizens. Through this work, I intend that this thesis will provide a possible theoretical basis for a Buddhist social welfare system that can begin to meet the various demands of modern society.

現代 病院醫療 體系에 있어 佛敎의 參與에 관한 硏究

류상배 東國大學校 佛敎大學院 1999 국내석사

Our society has been suffering from a number of problems such as industrial disasters, accidents from poisoning, traffic accidents, crimes etc. with the information-communication Industry developing. We're eager more than ever to protect and lengthen the human life. People are firmly conscious that they have to enjoy good health, and the medical care insurance has been large spread to the people. This is a indication that the demand on the medical service will be extensively increasing both in quality and quantity. According to 'the study on the cause of disease' presented in 1989 by the ministry of Health and Social Affairs, today'men are suffering from a lot of disease from the infectious to the sickness related to the stress causing in the working place. And we can see that the religion is considerd as a method of medical treatment. The religious curative means have already been used in the mental treatment which has represented a new medical cure field. Accordingly it is indispensable to adopt a medical policy with a view to assuring the role and function of the religion participation in developing the social welfare and making more efficient the medical care system. The establishment of a hospital is based on the benevolent art in life and the religious elements have played a part of role. Now it's function is extending into the special field. In the actual situation through the study on the religion participation and its effect, I'd like to find the methods to expand the participation of Buddhism in the social welfare. All of this is essential for the ideal of Buddhism, that is, human relief. This study aims at setting up the suitable standard that can be applied to the process of systematizing the medical service in the today's hospital. The above standard is based on the Buddhist ideas. The content of this study is like the following. ① Is possible the religion participation in the medical service? ② How can we obtain the religious efficiency in the aspect of medical ethic? ③ How do we have to realize the religious value in this process? ④ How can we adjust the playing-role between the supplying party and the demanding? ⑤ How can we guarantee the religion participation in the medical service system? These points are deeply investigated in this study. Taking all of this into the consideration this the measures are presented in the study. This study is divided into three parts : the introduction, the main subject and the conclusion. The first and last part are apart set. The main subject is composed by 6 chapters : Ⅰ,Ⅱ,Ⅲ,Ⅳ,Ⅴ,Ⅵ. In the first chapter titled 'The concept & the actual situation of today's medical service', the ethical necessity of the medical service is multilateraly analyzed through studying the concept of the medical service of the hospital and the function and facilities of the medical service system. This study also has investigated on what is the ethical purpose on the hospital organization. The chapter Ⅱ indicates the possibility of the religion participation in the medical service system through studying the religion participation and its actual contribution sphere to the medical service system in Korea. In the chapter Ⅲ, the religion participation and its function in the medical service system are presented. Precisely this aims at creating a new function of the religion by studying the positive relationship between the medical service and the religion. The chapter Ⅳ is referred to the medical participation of Buddhism and its effect in the medical service. This chapter deals with the Buddhist pathology, preventive medicine, curative function and the task of Buddhism in order to get a medical understanding of Buddhism in the medical service system. In the chapter Ⅴ the study analyzed the religious element considered as the social welfare in the medical service system. And this chapter shows where Buddhism has to go and what to do in the creation of the social welfare. The chapter Ⅵ is destined to the question of limits of the religion participation in the medical service system, and the conclusion tells about the importance and the vision of the religion participation. Speaking of setting up the measures of investigation on the medical service system, we can seek them from the theories seen in the process of constructing of the medical service system. The specialized fields of the religion in the medical service are related with the medical, economic, social, cultural, environmental fields. This study has a intention to seek the solution on the basis of the human development process and responds to each demand by considering a variety of function representing in the human ecology. It has a basis on the behavioral science on which the specialists in charge of the religious function rely in the medical service. Most important is how to get the functional elements of the religion and establish them according to what type of theories. There can be various types of investigation method but this study used the data arranging method. The content and the task of this study are like this : Ⅰ. In this chapter of 'the concept & the actual situation of today's medical service', this study is destined to take an objective view of the actual situation of the medical service by studying the concept of the medical service, the actual situation of the medical institutions and the medical ethics. Ⅱ. The following question is presented in this chapter of the 「religion participation and its contribution sphere to the medical service system」 ; Is it possible the religion participation in the process of medical service? In the hospital the religious activities give an effect to the patient, who can maintain his own balance. This is a participation of the religion, which extends to the contribution sphere of the religion. If this kind of religious participation can be continued, Chaplains or Wonsa(chaplain in Buddhism) are able to play their basic role and complete their function faithfully. All of this demonstrate precisely a new value. In the hospital chaplaincy has charge of the religious role and function. In the Buddhist concept Wonsa takes the same responsibility. Sramara-wonsa in abbreviation- is a person who helps the patient to recover the health by the medical treatment and the preventive medical system. Wonsa, who resides in the hospital and does some duties, is a disciplinant. He improves Sila(Buddhist commandments), Samadhi(concentration of mind and meditation of truth) and Mati(sagacity) helping the patient to get rid of Lobha(being greedy), Pratigha(being angry) and Moha(being foolish). Ⅲ. In the chapter of 'the religion participation and its function in the medical service system' , this chapter is destined to create a new function of the religion through investigating the positive relationship between the medical service and the religion. We can't set up a perfect theory of Religio-medicine that guarantees the physical cure. The human being who exists in Samskara-anitya that means "All is vanity" comes to death according to the law of nature. Therefore the religion and the disease correspond to the problem of human being's real circumstances. Ⅳ. When it comes to 'the medical participation of Buddhism and its effect in the medical service' , we can say that the medicine cures the physical disease and Buddhism cures the mental disease. Buddhism treats the disease basically with Maitri-citta(the mercy). So, from the point of view of Buddhism the cause of disease consists in being greedy, angry and foolish. Maitri-citta deals with this wickedness, eliminates completely the cause of disease and finally helps the patient to be born healthy physically and mentally in the next life. From this point of view we can say that Buddhism and the medicine have the same starting point. Ⅴ. Speaking of 'the religious element considered as a social welfare in the medical service system' , this chapter presents where Buddhism has to go and what Buddhist to do in the creation of the social welfare. The religion takes part in the medical service to play the supporting role from the general and mental side rather than to give the direct medical service for the patient who wants other medical benefits. So to speak, the religion tries to help the patient to cure the fundamental cause of disease or recognize it by himself. Ⅵ. With regard to 'the limits and problems seen in the study' , this study has a documentary examination and set up some hypotheses in order to investigate the religion participation and its effect in the medical service system. Above all, taking the learning and teaching established by Buddhism and the indirect measures given by the disciplinants into consideration, this study presents the possibility of the medical participation of Buddhism in the medical service and also gives on eye to how it is possible for the religion to take part in the medical service and the social welfare activity. In conclusion this study has been realized with a view to present the Buddhist measures for the participation of the religion in the medical organization, that is the hospital, and for the ideal entering of the religion into the medical field. This offers a new model of the propagation of Buddhism through setting up the participants in the medical service and presenting the excellence of the Buddhist medicine. Buddhism sees the human life as it is, namely, catvariduhkhani(the living, the aging, the suffering, the dying). This is the teaching of Buddha who solved the problem. In the medical service where they face each day the life and death and in the social welfare activity where they help the people anxious for the benefits of the social welfare, all of chaplaincy and the people belonging to the medical world have been playing the important and precious role.

佛敎矯正社會事業의 活性化 方案 硏究 : 佛敎宗敎委員의 在所者 敎化活動을 中心으로

김재순 東國大學校 佛敎大學院 1999 국내석사

Rapid economic development caused materialism have made the loss of humanity and the destruction of social structure. As a result, crimes has increased. Now it became very serious social problems. So the need of correctional service of a private participation is required. They are using resources of regional society. Their purpose is the prevention of a second offense and social stability using resources of regional society. This study concentrated on the activity of correctional social service and leading out positive participation of buddhist at this business. This study have formulated a principle on the basis of actual data - research papers within domestic and external, reports of relevant institutions and publications. I analyzed a buddhist committee of four prisons in the capital area (Youngdungpo, Annyang, Suwon, Yuijengbu) prisoners, public officials in reform post, the monks and buddhists of capital area, etc. The method of survey used by post and telephone. The period was june.1 - july.15 in 1999. The result management used ´SPSS´ statistical program, Frequency Analysis at the techniques of investigation and intersect analysis partly for interrelationship understanding of variables. In first chapter, I managed that social business of correction buddhist had the strong point in participation of private organization and the prevention of crime. In second chapter, I inquired the recent trend of buddhism correctional social service and felt necessity for the examples of following foreign countries - the United States, Japan, Germany. Especially, the United States and Germany qualify for public officials in the execution of a religion committee. In third chapter, I dealt with items of examination. That is as follows, Related facts with crimes, basic vision about correctional social service, activity backgrounds, programs and rate of satisfaction., In fourth chapter, I observed problems. These are financial shortage from buddhist temples, the shortage of experts and programs, inactive participation of monk and buddhists lack of public relations, unsystematic activities and so forth. In conclusion, this study suggests activity methods of buddhism correctional social service. 1) definiteness of roles as private level and religious organization. 2) development of special program including buddhist theory. 3) magnification of education and training. 4) further publicity activities for understanding change and participation about correctional service. 5) making buddhist Network among buddhist organizations and cooperation with other religions. 6) financial problem increase from temples and Chokye order. With this efforts if buddhists take part in private prison employment, it will be possible to operate more effectively compared with other religions groups. Eventually potential human power of buddhism will play important roles in construction of social welfare. I hope this study will offer material at many other welfares.

불교명상프로그램이 아동기의 인성발달에 미치는 영향

최남선 동국대학교 2009 국내석사

The purpose of this study is to investigate influence of process of Buddhist meditation on personality of young children's To achive purpose of study, following thesis was established. 1. How does Buddhist meditation activity affect the young children's personality ? 1-1. How does Buddhist meditation activity affect the young children's basic etiquette ? 1-2. How does Buddhist meditation activity affect the young children's self-realization ? 1-3. How does Buddhist meditation activity affect the young children's sense of community ? 1-4. How does Buddhist meditation activity affect the young children's Physical Growth ? 1-5. How does Buddhist meditation activity affect the young children's Sociality Growth ? In order to reach the goal of the study, Buddhist meditation program for preschoolers' was developed and performed on 5-years old children for 7 weeks, 3 times a week. The object of study consists of 48 children in a 5 years old of H kindergarten located in Nowon-gu of Seoul city. Then they were divided into expermental group(24 children) and comparative group(24 children) randomly. The survey tools were the following a test form for skill sitiation Rating Scale measures of C.K.Conners(1987)'s personality Examination process was classified into prelimminary inspection, pre-inspection, pre-inspection, experiment measure and post inspection. Then frequency, %, t-test was applied to analyzed results of mean and standard deviation of each pre and post test for personality of both group. Finally, the results can be summarized like followings; First, the process of Buddhist meditation was shown to improve personality of young children's basic etiquette . Specifically, there was significant difference between both group. Second, the process of Buddhist meditation was shown to improve young children's self-realization . Specifically, there was significant difference between both group. Third, the process of Buddhist meditation was shown to improve young children's sense of community . Specifically, there was significant difference between both group. Fourth, the process of Buddhist meditation was shown to improve young children's Physical Growth . Specifically, there was significant difference between both group. Fifth, the process of Buddhist meditation was shown to improve young children's Sociality Growth . Specifically, there was significant difference between both group. considering results of their response course of process, more frequency of applying its process showed positive effect on understaning of problem situation. Additionally, young children's could improve ability to control personal emotion and build interpersonal relationship, which caused amicable human relations and ability to adapt to school(or kindergarten) to be improved through Buddhist meditation Activities Conclusively, it can be said that Buddhist meditation Activities provide motivation to control their own feelings emotionally, understand other's feelings and give consideration to them. Thus this teaching method is device to exert positive influence on building of harmonious interpersonal relationship, improvement of prosocial behavior.

한국불교 신도교육의 개선방안 연구

권영도(덕운) 중앙승가대학교 대학원 2014 국내석사

이 연구의 목적은 신도교육에 대한 개선방안을 마련하는데 있다. 신도에 대한 교육의 필요성이 종단적으로 제기된 것은 1970년대 들어 불교(교양)대학이 설립되기 시작한 이후부터 이다. 그러나 실질적으로 종단 차원에서 신도 교육에 대한 논의를 시작한 것은 1994년 포교원이 별원화 된 이후였다. 그 논의의 핵심은 불교(교양)대학에서의 신도교육이었다. 불교교양대학의 효시는 1973년 설립된 대원불교교양대학이다. 이후 1980년대 불교 신도 수의 비약적인 증가와 함께 신도들의 교육 수요가 크게 증가하면서 불교(교양)대학도 증가하기 시작하였다. 현재 전국의 많은 개별 단위사찰이나 포교당에서 불교(교양)대학을 운영하고 있으며, 2013년 현재 전국적으로 총 115개의 불교(교양)대학이 운영되고 있다. 신도교육의 역사도 40년 이상의 세월동안 지속되어 왔고 앞으로도 지속적으로 이어질 것이란 사실을 염두에 둘 때, 오늘날 한국불교계에서 이루어지고 있는 신도 교육을 분석하고 그 대안을 모색해 보는 일은 매우 시급한 학문적 과제이다. 그러나 아직까지도 이에 대한 학문적 연구는 거의 없다. 다만, 2003년과 2005년 대한불교조계종 포교원에서‘신도교육체계’와 관련된 현황조사 보고서를 발행하고, 신도교육에 관한 토론회 개최하는 정도에 머무르고 있다. 본 연구는 학문적 차원에서 한국불교 신도교육의 현주소를 확인하고 그 발전방안을 모색해 보는데 있다. 이런 연구를 위해 신도교육을 신도들의 지적 수준을 향상시키는 교육학적 차원보다는 신심의 증장이라는실천적 관점 신도교육의 제도적 장치 혹은 교육기관을 불교(교양)대학에 초점 신도들의 신심을 신해행증(信解行證)의 네 가지 단계 모두를 해결하는 제도적 장치라는 세가지 전제를 달았으며, 이때 신심의 고양은 신해행증의 4가지 측면이 모두 잘 갖추어 진 상태를 의미한다. 이러한 개념적 논의에 기초하여 본 연구는 주로 문헌해석학적 방법에 의거하여 논의를 전개 하였으며, 특히 개념적 - 이론적 논의, 교리적 근거 및 사상 등과 관련해서는 각종 경전 자료나 교육학적 연구성과 및 불교 교육 관련 논문 및 저서를 폭넓게 활용하는 문헌해석학적 방법을 활용하였다. 신도 교육의 실태 및 문제점과 관련해서는 대한불교조계종 포교원 등에서 실시한 각종 경험조사 결과나 각종 실태조사 보고서 또는 각각의 세미나 자료 등을 광범위하게 수집하여 분석하여 2차 자료분석법을 활용하여 분석하였다. 이상의 논의를 통하여 이 논문이 제시하고자 하는 발전방안은 다음과 같다. 즉 무엇보다도 신도교육이 어떻게 불자들의 신심을 강화하는데 기여하도록 할 것인가에 초점을 맞추어야 함을 전제해야 한다는 점이다. 둘째로, 신도교육의 이념과 목표를 교육대상자, 사찰 혹은 종단이 다 차원적으로 연구하고, 신도교육 체계를 교육목표등을 고려하여 구성하여야 한다고 주장하였다. 셋째로, 신도교육의 주체가 누구인지, 그리고 신도교육의 핵심은 신도라는 생각을 가지고 임해야 함을 주장하였다. 그럼에도 불구하고 본 연구는 다소의 한계를 내포하고 있다. 우선 본 연구에서는 한국불교의 교양대학 전체에 대한 실태조사를 실시하지 못하였다. 또한 본 연구는 불교교양대학의 피교육자에 대한 양적조사(설문조사)를 실시하지 못함으로써 정밀한 양적분석을 수행하지 못하였다. 다 만, 이 연구를 계기로 향후 이러한 한계가 극복되어 신도교육과 관련된 보다 심화된 연구가 축적되기를 기대해 본다.