佛敎界의 對北韓 布敎 活性化 方案

김명규 東國大學校 佛敎大學院 2002 국내석사

The first thing that Buddhism should do for the national unification is to identify and understand the reality of Buddhism and society of North Korea without distortion. In chapter 2 that follows chapter 1. Introduction, we will find out theoretical background of religion and missionary in socialist states in this context. In chapter 3, we will find out fact-revealing of missionary activities on North Korea. In other words, we analyze the fact of missionary activities on the basis of Buddhistic reality in North Korea. Religious policy of North Korea shows some variation and difference in accordance with time or with each religion. Especially since middle 1980s, religious policy has greatly changed for outward propaganda. The fact that they accepted the meetings between religious leaders in South and North and the fact that in many books expressions regarding religion has been softened support this. In addition, changes in religious policy can be seen in newly amended Constitutional Law of Democratic People's Republic of Korea. Moreover, attempt to restore and maintain traditional temples as cultural properties can be considered to be one of changes. Missionary on North Korea may be completely different from the previous missionary by dispatching monks abroad. What missionary abroad is for spreading Buddhism for religious community, missionary on North Korea is for accomplishing restoration of national homogeneity and establishment of community at the same time. In fact, North Koreans and we have lived apart unwillingly. In that course, lots of good public morals that we had possessed traditionally have been dissipated and South and North should meet each other with heterogeneous culture even if the national unification could be accomplished. The most desirable way to clean out these heterogeneous factors will be to solve through what we had possessed traditionally or to exchange each other what we are in want of. In this vein, we will look into the history of Buddhistic transactions between South and North, the fact of missionary policy toward North Korea and fact of missionary project toward North Korea and then, we will proceed to the problem of missionary project toward North Korea. In this study, descriptive and predicative approach through documentary survey was used to construct and analyze the theoretical system. That is to say, the domestic books, researches, statistic and articles on sociology, politics and the science of public administration as well as Buddhism were consulted.

現代人의 삶을 위한 實踐佛敎 硏究 : 初期佛敎를 中心으로

전순대 동국대학교 불교대학원 2009 국내석사

Buddhism is a complete religious practice with a purification process for human beings, and follows Dharma of being. The purpose of this thesis is to study the practice methods by which the lay Buddhist can become enlightened in daily life. In Buddhism, neither matter nor spirit exists as an independent entity; there is no 'self,' which is explained by the doctrine of Dependent Origination. This thought is represented as the five aggregates, the twelve loci, the eighteen realms and the Twelve Dependent Origination in the Agama Sutra, an early sutra. The explanation of the five aggregates emphasizes the spiritual and holistic aspects, while the concepts of the four elements and the twelve loci focus on material aspects. The concept of the eighteen realms deals with both the spiritual and the material aspects. According to the theory of Dependent Origination, human experience is a temporary combination of the impermanent five aggregates; the human body, mind and mouth crave food, rest, lust, property, and glory. To satisfy the five cravings, human beings make and receive karma, so life can be pleasure or suffering. In addition, because everything depends on everything else, karma is the concept of action'including speech, nonverbal behavior and motivation'which is stored in the subconscious mind and bears a karmic result in accordance with karmic affinity. Karma is the cause of good or ill luck, misfortune, fortune,'gloom, misery, suffering, agony, birth, old age, sickness and death. It leads to darkness and ignorance in a human being or plants seeds in the field of happiness.'The teachings of are practical means of learning and developing awareness of the law of cause and effect, and putting it into practice all of one's life. The difference between the awakening of Sakyamuni and that of an ordinary person is permanence and impermanence. Sakyamuni resides in the world of permanent enlightenment, whereas we are still caught in the vicious cycle of temporary awakening and forgetting. Thus, we should continue our practice toward enlightenment, not only internalizing but continuing toward awakening. In early Buddhism this method of cultivation is called the thirty-seven factors of enlightenment, or the thirty-seven paths to enlightenment, which help lead to the cessation of suffering. These include the four-fold setting up application, the four right efforts, the five roots, the five powers, the seven factors of enlightenment and the eight correct paths. When human beings practice the thirty-seven paths to enlightenment, we convert the five sensual pleasures, the evil defilements, into a life of good action. No one can create another's karma. Practical cultivation in daily life enables us to awaken'for an instant'while walking, standing, sitting, lying, speaking, keeping silent, resting or being active. It is necessary for the people of today to do the practice which immediately destroys evil and increases good karma.

滿空月面의 禪思想 硏究

이응환 동국대학교 불교대학원 2017 국내석사

본 논문은 근대 한국불교 禪의 대표적인 禪師인 滿空月面(1871-1946)의 禪思想과 그의 佛敎史적 위상을 고찰하고자 하는 것이 목적이다. 滿空 月面은 鏡虛 惺牛의 指導와 禪法을 계승하여 40년간 禪法을 펼치며, 근세 한국불교 禪院의 체계를 확립한 禪僧이다. 그는 특히 한국의 佛敎史에서 禪佛敎를 확립하고 발전시켰으며 현대의 한국불교계에까지 法脈을 형성하여 큰 영향을 끼친 선사이다. 하지만 그와 관련된 연구는 생각보다 미비하고 학술적 조명도 위상에 비하여 미진하다. 본 논문에서는 오늘날 한국불교의 禪風의 토대를 마련한 그의 禪法 정신과 佛法 사상을 살펴보고자 한다. 또한 현대 한국불교의 정체성에 대하여 많은 불교학자들은 看話禪을 지목하고 있다. 현재 한국의 看話禪을 스승인 경허와 함께 부흥시키고 발전시킨 만공의 삶과 사상을 되돌아보겠다. 현재 한국불교계를 禪佛敎로 특징짓고 있는 것은 禪修行을 중심에 두는 그의 禪風에서 영향 받은 바가 크다. 특히 만공이 佛法 공부의 대상으로 僧俗을 구분하지 않은 점, 禪의 생활화와 사회화를 주장한 점, 지혜와 주체성을 바탕으로 한 현실구원론을 전개한 점, 승단의 화합과 내부개혁을 강조한 점 등은 그의 사상이 가진 긍정적 특징들이라 하겠다. 본 연구는 만공선사가 직접 집필한 자료뿐만 아니라 후대 제자들이 발행한 관련 자료도 참고하였다. 만공선사와 관련된 자료로는 후대 제자들에 의해 발행되어진 『滿空語錄』 과 『滿空法語』 를 주로 참고하였다. 덕숭산 수덕사에서 집필된 원전을 주로 참조하였다. 이 논문은 『滿空法語』를 중심으로 만공의 佛敎觀과 禪思想을 검토하고, 특징을 분석하였으며, 이를 바탕으로 한국佛敎史에서 그의 思想이 가진 역할을 규명하였다. 따라서 滿空月面의 禪思想이 형성된 과정과 흐름을 살펴볼 것이며 한국불교에 미친 영향까지도 살펴보고 연구할 것이다. The purpose of this paper is to consider the Zen ideology of the Buddhist master Man-Gong (1871-1946), a typical Buddhist Zen master of modern Korean Buddhism. It was a Buddhist master who established the system of the modern Korean Zen Buddhism and ran the Zen temple in 40 years by succeeding the guidance and the law of the Gyeong Huh Zen master. He established and developed Buddhism in Korea, especially Zen Buddhism in Korea, and formed a legal framework for the modern Korean Zen Buddhist society. However, the research related to it has been less than expected about his academic lighting and insignificant compared to the other Buddhists. Also in this paper, I will examine Man-Gong's Zen philosophy that laid the foundations of modern Zen Buddhism in Korea. In addition, many Buddhist scholars point out that the identity of modern Korean Buddhism is Ganhwasun. I will look back not only Man-Gong's lives and thoughts but also Gyeong Huh Zen master who revived and developed Ganhwasun. What distinguishes the present Korean Buddhism is significantly influenced by Man-Gong and Gyeong Huh's philosophy of Buddhism. In particular, the fact that Man-Gong did not distinguish the monks and followers, insisted on the socialization of Zen, developed the reality sociology based on wisdom and subjectivity, emphasized the unity of the Korean Buddhist Order and its internal reform. This study refers not only to the manuscripts written by master Man-Gong but also to related materials issued by the later disciples. The data related to the Man-Gong referred mainly to the 『Man-Gong texts』 and 『Dharma talks of Man-Gong Master』; 『滿空法語』issued by the later disciples. I refer mainly to the original text written by Suk Duk Temple of Deoksung Mountain. Lastly, this paper examines the philosophy of Zen master Man-Gong, focusing on 『Man-Gong texts』, and based on this analysis, I analyzed the role of his thought in Korean Buddhism. Therefore, I will look at the process and the flow of the modern Korean Zen Buddhism and also examine and study the influence Man-Gong has had on Korean modern Buddhism.

佛敎 布敎에 있어서 인터넷 活用 硏究

김정석 東國大學校 佛敎大學院 1998 국내석사

The fundamental purpose of Buddhism is to accomplish a pure Buddhist nation(Sukkavati) by entering into nirvana through perfect enlightenment. If the enlightenment was the first urgent step to accomplish this fundamental purpose, the establishment of Sukkavati through the enlightenment of public by doing good for the world recompense socially would be the complete phrase. From the view point of history, the enlightenment of an individual is possible, but actually simultaneous enlightenment of all public is too much difficult. Taking into account this reality, therefore, it's necessary to lead the enlightenment of the public by preaching more effectively what an individual enlightened. In answering to this need, the most effective method for delivering and preserving the information according to the development of times have been used. Classifying these roughly, they are divided into three ; the method utilizing personal media, the method using printing media, and the method using electric wave media. Internet among the electric wave media is possible for exchanging multimedia information mutually without the restriction of time and space as well as mending and complementing the information at any time in case of need, so it rises an the most effective information delivery media in the age of information and internationalization. Therefore, the necessity for applying internet positively for the most effective propagation of Buddhism in this age of information and internationalization comes to the fore. Especially, nowadays, the religious power of Korean Buddhism boasting of the perpetual history for 1600 years or more falls behind by Protestantism and Catholicism in Buddhism-Propagation in the cyber world utilizing internet, called as the flower of the information age, as well as is backward by newly flown Protestantism in many departments of real world such as temple, educational institution, social welfare institute, newly made company, press · broadcasting, medical institution, priest, preacher, the religious ceremony of the Buddhist, etc. Facing up to the reality, to overcome the problem and to conform a right mental culture by becoming the ideological prop of approaching 21 century, it needs in Buddhism to concentrate our energies on Buddhism-Propagation to the youth, college(graduate school) students, professional workers, and businessmen those who will become the leading part of 21 century. In addition, the more delicate preparation for Buddhism-Propagation utilizing internet should be made that's because most of all, these classes account for the highest rate in using internet. Also, each temple and company should play the role of the advanced base for oversea propagation by generalizing the internet use by the Buddhist through internet education, promoting professionalism of each newly made company and professional institution by utilizing internet website, constructing integrated Buddhist internet channel in the dimension of whole religious order for people all over the world to understand more easily Korean Buddhism. Finally, facing up to the reality that now Protestantism and Catholicism have enlarged their religious power by utilizing internet positively, there must be a study on what Korean Buddhism has prepared for the Buddhism-Propagation in the age of information and internationalization of 21 century until now, and what will have to be prepared from now on, and a more deep study on the method of utilizing internet, the most effective information delivery media in the age of internationalization, to propagate Buddhism positively.

根本佛敎의 基本敎義 硏究 : 後期佛敎와의 관계를 중심으로

金振榮 동국대학교 불교대학원 2007 국내석사

With education of root Buddhism literary thought that doctrine of primitive Buddhism of Buddha has to be accompanied doing egg flipper position truth that a several person knows all round be. Whether Hinayana or Mahayanae, even if it point of Buddhism be. From horse such as if receive Buddhism to know Buddhism Hinayana and Mahayanae various technical termses or proper noun, because is sold or from Sanskrit scholar back thatcage confusedly do and follow naturally if contacts high officer or obeys whether gorgeous squabbles to expose superiority make cage poor and what is Contents or there is end clutter. Then, discord by it does to hard to understands root framework of Buddhism by us and drives out by indifferent area sometimes. I speak great Hinayana dividing Buddhism usually, but there is not to being of Buddhism is not distinguished that is Hinayana or Mahayanae and also is distinguished according to each party's scripture. These distinction is not more to is distinguished by people who achieve only Buddha Mr. word. Therefore, faith university graduate of root Buddhism can speak that contain being of all scriptures. Therefore, this paper wishes to know meaning of that does Asia that is root of root Buddhism through this root Buddhism faith university graduate prize and study relation in following two meanings with Buddhism latter term. First, periodthat spatially and person and event do Asia that show countenance of Buddha who everybody are actuality and circle grass harp reviews sense of root Buddhism faith university graduate laying stress on proposition presented there because Buddha grasps central education that wish to appear thereinto to root, and second, examined closely meaning is accepted within each single person's life how within modern industrial society that is Buddhism age latter term and wishes to connect and clear with value proposition that is life in side, ethical side, nuts-and-bolts side the value enemy if must appear vividly. Therefore, wish to review our sense of values which live to very dry and dry modern society by showing that the sense is as value of true life as philosophy as all men's religion that is living present age that additionally such two purposes of Buddha about this school New Year eternal teaching that transcend construction be and only Buddhism person's Jeonyoumul is not simply and is helped to take a triangular position newly.

佛敎 靑少年福祉의 活性化 方案에 關한 硏究

김승환 동국대학교 불교대학원 2000 국내석사

The aim of this thesis is to speculate on the ideology of Buddhistic welfare of the youth, to point out what problems we have, and to find a way to improve and vitalize it. The core concepts of social welfare in Buddhism is the completion of each individual's personality and character and the pursuing for the self-realization in accordance with Buddha's teaching. Additionally, this concept is regarded as a practical activity to perform the great wishes to save people from sufferings of life and to obtain the happiness of all human beings. Of the fundamental thoughts of Buddhistic social welfare, we investigate several themes such as grace, equality, respect for all lives among others. As for the concepts of the young in Buddhism, they are considered not only as a person who is in need of protection and instructions, but as an individual who has an independent character in which Buddha's nature is innated. This is the most conspicuous point of the thoughts of Buddhistic welfare of the youth. In this regards, through the business for the welfare of youth, we are obliged to help the young find the Buddha's nature and lead to the enlightenment and the truth. To activate the welfare of the youth, primarily organizations and facilities concerning the business of welfare is required to be nominalized and stabilized. In addition to this basic institutions, there should be educations for the leader and instructor to drive the policy of welfare for the youth. For the systematic raising of the experts on the welfare of the youth, we need to introduce and establish an act with regards to government worker who is in charge of welfare for the youth. I expect the result of this thesis will be a motivation to reconsider the situations of welfare for the youth in our country and to be a cornerstone for the foundation of enhanced thoughts and approaches of the welfare based on Buddhistic view of the young. Furthermore, I propose this kind of study should be continued to develop welfare programs and approaches for the practical applications in the field of welfare business.

현대 불교 청소년 지도 방안 연구 : 중 · 고등학교 교과목을 중심으로

김옥경 동국대학교 불교대학원 2007 국내석사

As a guidance plan for adolescents, this study applied Buddhism to each curriculum for adolescents' good understanding at their level. And they were made to use Buddhism in real life to practice practical Buddhism. First, application to moral education and ethics placed emphasis on Paljeongdo, Ogye, and Yukbaramil. For Paljeongdo, what is important most of all is to live an honest life in the hard world. It is necessary to instruct them to look at every thing properly rather than from a wrong viewpoint, think properly according to natural laws and rationality, avoid telling a lie or use bad language, use warm and true words, live a good and proper life, and perform a good behavior so that they can set an example to the world. For Yukbaramil, it is necessary to instruct them to serve others with their own body and mind rather than material charity, give priority to others and neighbors, help people with problems including the disabled, and make an offering by saving others' life through blood donation and internal organ transplant. For Ogye, it is necessary to instruct them to avoid killing any living thing, get a charitable mind, avoid stealing others' thing, make an offering on a usual basis, avoid committing an obscene act, cultivate a clean mind, avoid cheating others by telling a lie, use only warm and true words, avoid drinking which hampers wisdom, and have bright wisdom all the time. It is also necessary to instruct them to have patient mind and habits. They should be instructed to be aware that excessive greed can invite a disaster, treat all the people as Buddha, and realize that they themselves are also Buddha. It is necessary to instruct them to make continuous efforts to achieve their correct goal with persistence. They should be instructed to reflect their life through meditation and live a sound life with hope. They should also be instructed to devote themselves to study without rest and acquire bright wisdom through good meditation. Second, for application to the subject of history, it is necessary to teach Buddhism in the era of the Three Kingdoms, Goryeo, and Joseon based on a high school subject of history; for Buddhism in the era of the Three Kingdoms, it is necessary to teach introduction of Buddhism, constructions and towers, Buddhist sculptures and arts, transfer of Buddhism to Japan, and Wonhyo and Uisang who were high priests at that age. For Buddhism in the Goryeo dynasty, it is necessary to teach Buddhist policies, association movements and the Jogye Order, publication of the Tripitaka Koreana, and Il-yeon who was a high priest at that age and Samgukyusa; for Buddhism in the Joseon Period, it is necessary to teach implementation of Docheopje and installation of Gangyeongdogam. Third, as for application to the subject of social studies, it is necessary to teach Korean Buddhist culture including Yeongsanjae, which is a traditional Buddhist event, Beompae, which is Buddhist music, and Dalmado and Sipwudo as Buddhist (Zen) art. For Buddhist folk play, it is necessary to teach Buddhist dances, folk songs, and plays and Cho Ji-hun's poem, Seungmu, can help them understand Buddhist dances. It should be instructed that folk songs include Sanyeombul, Yeombultaryeong, and Hoesimgok and plays include puppet shows and masques. Buddhist literature should be instructed through Manhae Han Yong-un's poems, Silence of a Beloved and A Ferryboat and a Passerby, which were Buddhist poems. Fourth, as for mathematics and science, it is necessary to teach the origin of numbers, Buddhism, invention of the number "0" by the thought of emptiness, and the fact that such infinite numbers as Hanghasa, Aseunggi, and Nayuta originated in Buddhism. It should also be applied to logic and sets of mathematics. It should be instructed that Buddhism is a scientific religion in pursuit of the world of truth, along with vanity, self-effacement, Yeongi, and mind as truth realized by Buddha. Finally, to make Korean Buddhism survive, it is necessary to begin Buddhist education in adolescence. Adolescents' associations, such as Parameter, circles, and general temples should activate adolescents' classes and induce them to make spontaneous participation through voluntary activities and festivals for adolescents. To do this, it is necessary to develop an educational program for adolescents. Otherwise, development of Buddhism is far off.

대승경전에 나타난 不二사상의 불교복지이론에 관한 연구 : 초기대승경전을 중심으로

강신국 동국대학교 불교대학원 2007 국내석사

The purpose of this research was proved and enlightened of the reason that the kindness and compassion(maitri-karuna) of buddha and the actions of bodhisattva applied for the buddhist welfare practice, in the through of non-dualism(ad-vaita) of the fundamental buddhism of the lightened Mahayana sutra. In this research, non-dualism(ad-vaita), which is the buddhist welfare principle and the fundamental buddhism of the lightened Mahayana sutra. The method of this research is mainly literary. In Chapter Ⅱ, the ideals of non-dualism(ad-vaita), the ideals of sattva, the ideals of buddha, all of which are explained, and then the ideals of non-dualism(ad-vaita) investigate in lightened Mahayana sutra, The prajnaparamita-sutra, Vajracchedika prajnaparamita-sutra, adhyamika Karikas, Mahahavaipulya-purnabud-dha-sutra-prasannartha-sutra, Tathagatagarbha-sutra, Saddhamapundarika-sutra, Mahapari- nirvana-sutra, Buddhavatamsaka-sutra, Vimalakirtinirdesha-sutra, etc. The first Mahayana sutra appeared that buddha and sattva are non-dual. The other names of ad-vaita(non-dualism) is called as conditioned co-production(pratitya-samutpada), emptiness(Sunyata), the ultimate truth, the Middle way(madyama-pratipad), Complete enlightenment, the true nature of the phenomenal(dharma nature), the Dharma realm(dharma-dhatu), Tathagatagarbha, Buddha- nature(buddhata), the one vehicle(Mahayana), supreme perfect universal enlightenment(Anuttara-samyaksambodhi), emptiness of ultimate reality, the one mind, etc. Shortly speaking, the sattva equal to the buddha. that is, a human being is a buddha. therefore, the approaching method of ideological background of the buddhist welfare ideology is different the approaching method of philosophy of the social welfare. We show that the buddha and the sattva are non-duality, all human is a essentially buddha. therefore, The impartial buddhist welfare practiced by the human, for the human, in order to all sattva. The non-dualism(ad-vaita) is the Middle way (madyama- pratipad). The Middle way get realize from detailed method of the Noble Eightfold Path(ashtangika-marga) and present of Mahayana- bodhisattva as idealistic human. The Noble Eightfold Path(ashtangika-marga) is a point of view of individual profit, Mahayana-bodhisattva is a point of view of altruistic service spirit as the principle applied and extended in human society. The bodhisattva is not only the best peaceful lover but also the truthful human being. he present the six perfection(six Paramitas) as practice virtue contents in the human society.. The inside problem are indicated the perfection of striving- diligence(Virya-paramita), the perfection of meditation-wisdom (dhyana-paramita), the perfection of wisdom(Prajnapa-paramita). and The ouside problem are indicated the perfection of giving (Dana-paramita), the perfection of morality-precepts(Shila-paramita), the perfection of forbearance-inclusiveness(Ksahnti-paramita). Ultimately, Non-dualism(ad-vaita) is The Middle Way (madyama- pratipad). It is present The Noble Eightfold Path and the six perfection. With reference to the searched of all buddhist social welfare principles, Non-dualism(ad-vaita) included the buddhist welfare principles. It is the kindnes and the compassion (maitri-karuna), dana, punya-ksetra, the Four Immeasurable Minds(the four brama-viharas), The welfare Thought of Emperor Asoka, etc. This search contents in the lightenend Mahayana sutra from the start to finish, a representation of the cycle of exisstence (samsara) human being is a non-dual buddha from the first permanence. The sattva means all live being, but I wish a human being of applied and attended in a social welfare. The goal of buddhist social welfare have a buddha's mental attitude that all sattva is the buddhas from the first permanence. and then we must be naturally perform buddhist social welfare. The buddhist welfare have a difference meaning against the west social welfare. It is means that a human being is a buddha. for that reason, The buddhist welfare should be make a true hart practice as the parents, as the buddha. example, because of a human being is a buddha, The buddhist welfare should be make a true hart practice equally without any distinction of race or age and sex.

韓國 佛敎의 薦度儀禮의 硏究

황영대 동국대학교 불교문화대학원 2004 국내석사

This study deals with Buddhist rituals of Koryo Dynasty, focusing on Palgwanhoe(八關會 the ritual of Keeping the eight precepts). The reason why Palgwanhoe was given the special attention is that it is important in understanding the culture of Koryo Dynasty in that it was the Buddhist rituals which was acted by all the people from the king to the commons not limited to a specific class, that it was not restricted to a specific purpose, that it was strongly connected historically because it was performed during the whole period of Koryo as well as it can be traced from Samgukshidae(三國時代 the age of the three nations)to the early period of Chosun Dynasty. Palgwan, originally indicates Palgyeje(八戒齋 the ritual of keeping the eight basic precepts), is a ritual in which the believes gather on yukcheil(the six days on which the believers worship the Buddha and Keeping the precepts)and strictly observe the eight precepts for one day and one night. Palgwanhoe was the first established ritual among the national rituals, which was acted first in November in the year of the establishment of Koryo Dynasty and Yo˘ndu˘nghoe was also considered important so that even King Taejo (太祖) left the commandment to the later king that Yo˘ndu˘nghoe and Palgwanhoe should be carried out every year in Hunyoshipcho(訓要十條 the ten commandments to the later king). The ultimate purpose of designating the already existing Buddhist event Yo˘ndu˘nghoe and Palgwan as national rituals was not only for supplicating happiness of individuals but for uniting the people around the king the enhancing the feeling of uniformity as the people of Koryo by consolidating the authority of the king and justifying it. We could certify the difference of Palgwanhoe from other Buddhist rituale in that as the rituals performed across all the classes not limited to a specific class, and not culture of Koryo by including of the society strengthening the tie of the community. King Taejo, who thought highly of Confucianism as the governor, considered Buddhist rituals more important so that he designated as national rituals Yo˘ndu˘nghoe and Palgwanhoe which had been performed among the commons. By adding to these rituals the characteristics of agricultural rituals like a ceremony for good harvest and one on good harvest, and the characteristics of traditional belief which had been continued historically and by making various programs using the cultural activities done at that time, he changed the rituals into the carnival for everybody in order to raise the rate of participation, which is not expected in Confucianism rituals that exclude the commons. Palgwanhoe contributed to maintaining the unique culture of Koryo not differentiating between the high and low classes hierarchially and not cut off from the previous Dynasties historic ally. Palgwanhoe contributed to strengthen the dignity of the king and unity of the whole country by embodying the governing order in which the king of Koryo is at the summit through the procedures such as the feast, greeting from the subjects and foreigners to the king. And Palgwanhoe followed the political and social changes more than any other Buddhist rituals, so it flourished at the time of political and cultural prosperity of Koryo and declined if the influence of Koryo weakened. In the Koryo Dynasty, buddhist ritual as official had influence on the local customs as well as the buddhist monk and ruling classes. It had been established in the case of the coronation, mourning ceremony of kong, even when the disaster was faced with. And it had been adopted into folk customs. But in the Chosun Dynasty, buddhist ritual was reduced and excluded gradually to be unofficial by the Neo · Confucian bureaucrat(士大夫)driving the social ·economical reformation and the establishment of the confucian courtesy. After all, various buddhist ritual was abrogated blame to their extravagance, except the part of ritual of mourning and folk customs, which curtailed and reduced in scale and status. 본 논문은 팔관회에 중점을 두어 고려조의 불교의례를 다루고 있다. 팔관회가 특별히 관심을 가지게 하는 이유는 고려조의 문화를 이해하는데 매우 중요하기 때문이다. 삼국시대에서부터 조선 초기 전 기간에 걸쳐 왕에서부터 일반민중에 이르기까지 계층 전체를 아우르며 강력하게 연결시켜준 불교의례였기 때문이다. 팔관회란 원래 八戒齋를 의미하는 것으로 재가신자들이 六齋日에 하루 낮 하룻밤동안 여덟 가지 계를 굳게 지키는 것이었다. 이것은 인도 고유의 액막이 풍속이 불교에 유입되어 생겨난 신앙형태로 현세구복적인 성격이 강하였다. 이러한 인도의 팔계재가 중국에 도입된 후 八關齋로 명칭이 바뀌게 되는데 이는 중국에 재래적인 '八關'이란 액막이 관념이 있었기 때문이다. 중국의 팔관재는 2가지 주요한 성격을 지니는데, 재액을 막기 위해서 거나 治病이나 救命을 위하여 설행되였던 경우와 죽은 이가 도솔천에 왕생하기를 기원하는 위령제로 설행되있던 경우가 그것이다. 팔관재는 唐대로 내려가면서 명칭이 八關齋會로 바뀌면서 많은 사람들이 참여하는 세속적인 경향을 띠게 되었다. 우리나라는 신라 때부터 팔관회가 시행되고 있었는데, 고려 태조는 이를 국가적차원으로 법제화하였다. 고려 팔관회의 성격은 「訓要十條」에서 '팔관은 天靈과 五嶽, 名山, 大川, 龍神을 섬기는 것이다.'라고 전하는 바에서 드러나듯이 연등회가 순수불교의례였던 반면, 팔관회는 토속신앙을 포섭하고 있는 불교의례였음을 알 수 있다. 팔관회는 지역적으로 산재되어서 수시로 열리고 있는 토착적 신앙대상의 제사를 종합하여 개경에서 국왕이 제사함으로써 지역적인 토착신앙을 일원적인 국가질서로 수렴한다는 의의를 가지고 있었다. 그리고 신라 팔관회의 위령제적인 전통과 고구려 東盟祭의 추수감사제적 전통을 계승하여 역사성을 지니고 있었다. 게다가 개경의 11월 15일 팔관회와는 별개로 10월 15일 서경에서 팔관회를 개최한 사실은 고려 왕조가 표방하였던 고구려 계승 의식이 팔관회에 투영되어 있음을 보여준다. 팔관회도 역시 소회일, 대회일로 이틀간에 걸쳐 설행되었다. 팔관회에서만 행하여지는 중요한 의식은 受賀儀式인데 이를 통해 국왕을 정점으로 국가의 질서체계를 엄격히 하고 또 모두가 공동체의 일원이라는 의식을 고양시켰던 것이다. 또한 外國人朝賀儀式도 거행함으로써 국제관계에 대한 고려 나름의 입장을 대외적으로 천명하였다. 팔관회는 고려시대 어떤 불교의례들보다도 일부 계층이나 특정한 목적에 한정되지 않고 전 계층적으로 설행되어져 고려사회 구성원 전체가 참여함으로써 단순히 종교적 의례에 그치지 않고 사회적 행사가 되어 고려 사회에서 다양한 기능을 수행하였던 것이다. 고려시기 불교의례는 국가의 공식적인 의례로서, 승려나 지배층민이 아니라 서민층에도 영향을 미치고 있었다. 왕의 즉위나 喪에 개설되거나, 국가적 행사나 위기에 처했을 경우도 道場·法席·齋 등의 명목으로 불교의례가 시행되었다. 또한 자연 재해나 세시풍속과 관련된 행사에도 불교식의례가 치러지고 있었다. 그러나 조선에 이르러 유교적 예법의 시행과 사회경제적 개혁을 추진하는 사대부층에 의해 불교 의례는 축소되면서 점차 공식적인 의례에서 배제되었다. 다양한 법석이나 도량 등은 낭비적인 행사로 배척되어 폐지되었고, 喪制의 일부와 서민충의 민속적인 행사의 성격을 지닌 燃燈이나 百種등만이 잔존하게 되었다. 그리고 잔존한 의례도 고려에서와는 달리 그 규모나 위상에서 현격히 축소된 것이었다.

情報化 時代의 인터넷 佛敎布敎 硏究

이상병 동국대학교 불교문화대학원 2004 국내석사

Up to the present, studies on how Internet has influence on the Korean Buddhism and how we apply internet to Korean Buddhism were rare. First of all, we need to set up the concept of internet propagandism. There are two senses in that, one is the propagandism that propagate Buddhism to the person who don't know Buddhism, and the other is the propagandism that lead Buddhists steps in the path of dharma. Above all things, internet propagandism is very affirmative in point of giving teachings, of Buddhism to the person who don't know Buddhism. Therefore, we need to apply internet to the Buddhism propagandism. The advent of internet that overcome limitations of time and space gave many changes in our human life. In Chapter 2, social appearances and characteristics of information society are surveyed, and position and state of Buddhism in the information society are diagnosed, and the actual condition of Buddhism information level is surveyed. In chapter 3, concept and methods of internet propaganda are proposed and temple-stay, weekend training program, and ascetic exercises course as the successful cases of internet propaganda are introduced. Within the internet propaganda, developing of the Buddhism culture contents and the problems awaiting of the are inspected. In Chapter 4, the influence of the cyber space like homepage and cyber community is examined and new phenomena of the cyber reality and the cyber space are examined. Also, multiplying propaganda media as a method of carrying out thesis of internet propaganda is suggested. In early internet days, anonymity is the representative characteristic which is bring explosive growth of internet. But now, it is moving into person media that takes the shapes of avata, blog, communities. Applying diverse media like avata, blog, internet broadcasting, satellite broadcasting is the needs of the times. Present persons don't want to stay in member of one huge community, and want to reveal themselves and their activities and opinions. How satisfy this needs of revealness is the vital question of internet propagandism. Research on the actual condition of information level was made in April 2002, there is difference between the state of that time and the present. It is difficult to perform vast research personally, that is the limit of this paper. Cyber world is changing rapidly, it is needed to cope with the situation flexibly and to study deeply. Internet is another world ; we say that things which doesn't exist in the internet do not exist in the real world. In that place, power and shape of the real world is reflected, but that are maintained in another manner. In cyber world, Person can communicate with anyone in the world, and with several millions if persons simultaneously. In cyber world, weak person of the real world can be the strongest. Of course, the opposite is true. Buddhism isn't up to western religion including Christianity in the power and organization in the real world. But in cyber world, Buddhism is well qualified as the first class religion of this country, Korea. Jogye Order played a leading role in that. The staffs of the responsible department elevated information level of Jogye Order with passion and efforts under the direction of leading member Jogye Order planning office. Civil affairs through internet is up to 98%, and Jogye Order Homepage is organized huge Buddhism information systemically. Famous writers are taking active parts in columnist, and huge information including Buddhism, History, the Sutras, the biographies of the saints of all sects are organized. Inauguration of Jogye Order of Korea Buddhism Information Technology Agency will advance on globalism of Korean Buddhism. Finally, this paper proposes 'Internet Propagandist', 'Internet Monk' training program and hub site establishment to provide Buddhism information synthetically and systematically. Finally, Buddhism of 21C have to make every effort to make harmony of the cyber world and the real world.