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      • KCI등재

        4대(四大)의 패러다임으로 본 우주와 생명의 시작 - 백성욱의 불교순전 철학을 중심으로 -

        원혜영 한국민족사상학회 2022 민족사상 Vol.16 No.1

        The creation of universe and life is the subject of research by all mankind. “How does this universe exist?” or “Who made life?” The purpose of this article is to break the fixed and narrow-minded idea that the universe and life were created by God or that they consisted of four primary elements(4大: earth, water, fire, and wind). Baek Sung-wook recognizes the history of mankind, which is familiar with the Western straight and creative perspectives for a long time, and defines Buddhism's circular and anthropocentric worldview as a regular and orderly idea. In particular, mankind imagines that the possibility of change in the four primary elements(4大: earth, water, fire, and wind) from a long time ago constitutes the universe and life. Buddhist scriptures also recognize the history of the four primary elements being evaluated as the substances that make up the universe and humans. “The Greater Discourse on the Simile of the Elephant’s Footprint” refers to the impermanence of the Four primary elements being subject to destruction and extinction change. The obsession with relying on the four primary elements makes us understand impermanence, correcting the illusion of "mine", "I," and "my self." It is based on the imagination that the beginning of the world is not made up of the composition of the four elements, but is made up of four elements by people who are obsessed with desire and ignorant. Baek Sung-wook presupposes a specific situation in which he relies on the four elements due to his fine mind. Immediately refers to the inseparability of mind and material. Desire becomes its medium, and only when the mind relies on matter can it exist in various forms(形), materials(色), and objects(物). Abidarma's philosophy(Buddhist Metaphysics) solves this difficult point by mentioning the beginning of the world and the beginning of mankind. The "imagination and illusion" that the beginning of the universe and humans took place from the four elements, and Baek Sung-wook says it is the beginning of the world and mankind. Baek Sung-wook says that the beginning of the universe and humans is the "imagination and illusion" that came from the fourt elements, and that this illusion is the beginning of the world and mankind. In addition, it emphasizes that it is only the result of desire according to ignorance or obscurity. 우주와 생명의 창조는 모든 인류의 연구 대상이 된다. ‘이 세계는 어떻게 존재하는가?’ 또는 ‘생명은 누가 만들었나?’ 이 글의 목적은, 우주와 생명이 신에 의해서 창조되었다고 생각하거나, 4대(四大:地, 水, 火, 風)로 구성되었다는 고정적이고 편협한 생각을 깨는 것이다. 백성욱은 서양의 직선적이고 창조적 관점에 오랫동안 익숙한 인류의 역사를 인정하고, 불교가 가지고 있는 순환적이고 인간 중심적인 세계관을 규칙적이고 정돈된 사고로 규정한다. 특히, 인류는 오래전부터 지수화풍이 지닌 변화 가능성이 우주와 생명을 구성한다고 상상한다. 지수화풍의 요소가 우주와 인간을 구성하는 물질로 평가받았던 역사를 불교 경전에서도 인정한다. “코끼리 발자국 비유에 관한 위대한 담론”은, 4대 원소가 파괴, 소멸 변화의 대상이 됨을 인식하게 되어 무상함을 깨닫게 한다. 4대에 의존하려는 집착이 잘못되어 무상성을 이해하게 만든다. ‘나의 것’, ‘나’, ‘나의 자아’라는 착각을 교정한다. 세계의 시작은 4대 원소로 이루어진 것이 아니라, 욕망에 사로잡혀 무지한 사람들에 의해 4대로 이루어진다는 상상에 따른 것이다. 백성욱은 마음이 미세하여 4대(四大)에 의존하는 구체적인 상황을 전제한다. 곧바로 마음과 물질의 불가분리를 말한다. 마음이 물질에 의지함은 욕망의 매개로 인한 것이며, 비로소 다양한 형(形), 색(色), 물(物)로 존재한다. 아비다르마 철학[순전철학]은 세계의 시작, 중생의 시작을 거론하면서 이런 난해한 지점을 해결한다. 백성욱은 우주와 인간의 시작은 4대로부터 이루어졌다는 ‘상상 및 착각’이며, 이 착각이 세계와 중생의 시작이라고 말한다. 더불어 무지 또는 무명에 따른 욕망의 결과일 뿐이라고 강조한다.

      • KCI등재

        깨달음의 본질과 일상성: 왜 신비화와 일상성의 비교인가?

        원혜영 한국동서비교문학학회 2024 동서 비교문학저널 Vol.0 No.68

        East Asian Buddhists made unique characteristics by absorbing doctrine and practice into historical situations without bias in any direction. We try to reach the ultimate purpose of enlightenment in the way of acquiring and practicing ‘knowledge’ to obtain wisdom and the recognition of that knowledge. Not only is it unique to Buddhism, but it is also more prominent in the characteristics of East Asian Zen Buddhism. The ultimate purpose of this paper is awareness of the nature of enlightenment, and it is in the daily life of enlightenment.I would like to emphasize that the process of realizing is not in an instrumental doctrine, a complex process, but in ‘routineity’ that can always come to us if we choose. The point at which we mistake the mystical realm of enlightenment as the beginning and the origin is to break it down and seek intimacy with enlightenment because it is a factor that rejects the everyday approach that comes to us. The essence of enlightenment is easier to understand than you might think. But we plan a complicated and difficult schedule or process for enlightenment. After planning and experiencing cumbersome schedules, he even brags about his experiences as if they had become a career of enlightenment. Even though enlightenment is a capture of the moment, these careers are referred to as certificates. If you know that the moment of enlightenment disappears at the next moment after achieving one moment of enlightenment, you will be able to recognize that the process of pursuing enlightenment is a routine that is repeated.

      • 돈황문헌에서 「金光明經」과 「合部金光明經」 一部 사본 조사-사본의 특이사항을 중심으로-

        원혜영 사단법인한국교수불자연합회 2013 한국교수불자연합학회지 Vol.19 No.2

        The purpose of this study is to investigate the difference in the characteristics of the manuscripts associated with the Sūtra of Golden Light(金光明經) from the Dunhuang Manuscripts. The manuscripts were completed from approximately the 4th to the 5th century when royal authority was strengthened in India. Also, it was during this period that the contents of the scriptures were accepted by the Chinese, and different version so fit seemed to appear. As both the Sūtra of Golden Light (金光明經) and the Overall Compilation of the Sūtra of Golden Light (合部金光明經) focused on patriotism, their translation was planned studiously and revised, complemented, and added to in China for a long time. In parts of the Sūtra of Golden Light (金光明經), it is possible to distinguish parts equivalent to, deleted from, and repetitive to the Korean Canon and the Dunhuang Manuscripts. Moreover, the intentions of the maunuscriptor also can be inferred from comparison to the latter two texts. There are 64 manuscripts of Beijing version, 12 of Russian version, 44 of Stein version, and 11 of Pelliot versions of the Sūtra of Golden Light (K.1465, T.0663); thus, 49% are from Beijing, 9% are from Russia, and Stein and Pelliot make up 34% and 8% respectively. In parts of the Overall Compilation of the Sūtra of Golden Light (合部金光明經), there are 13 manuscripts of Beijing version, 26 of Russian version, 33 of Stein version, and 1 of Pelliot versions of the Sūtra of Golden Light (K.0128, T.0664); thus, 17% are from Beijing, 33% are from Russia, and Stein and Pelliot make up 49% and 1% respectively. The manuscripts of Dunhuang show that widespread distribution related with different versions of Dunhuang developed. In addition, a comparison with the Korean Canon(高麗大藏經) and Taishō Canon(新脩大藏經) provides evidence of how diverse the names of titles were and what kinds of scriptures were transcribed in those days. 돈황 문헌(Dunhuang Manuscripts)에서 金光明經(Sūtra of Golden light)류 관련된 사본들의 특징을 조사한다. 경전의 완성 시기는 인도에서 왕권강화가 일어나는 4-5세기 전후로 보며, 중국인들이 경전의 내용을 수용한 이후로 異譯본들이 출현한 것으로 보인다. 호국적인 성향이 강한 「金光明經」과 「合部金光明經」은 중국에서부터 번역에 고심하여 수정하고 보완하여 증장되어 온 역사를 소유하고 있다. 「金光明經」 일부에서는 고려대장경과 돈황문헌에서 일치하는 부분, 삭제된 부분, 중복된 부분 등을 구별해 낼 수도 있다. 고려대장경과 돈황 문헌의 비교에 따라 필사한 사람의 의도를 추정할 수도 있다. 돈황 사본에서 「金光明經」은 북경본이 64개, 러시아(俄藏)본 12개, 스타인(Stein)본 44개, 펠리오(Pelliot)본 11개가 있다. 북경본이 49%, 俄藏9%, 스타인34%, 펠리오 8%가 있다. 돈황사본에서 「合部金光明經」 북경본이 13개, 러시아본 33개, 스타인본 26개, 펠리오본 2개가 있다. 북경본이 17%, 俄藏 33%, 스타인49%, 펠리오 1%가 있다. 돈황사본에서는 이역본들에 관련된 광범위한 유통이 진행된 것으로 보이며, 경전들이 품명의 다양성, 그리고 어떠한 경전들이 당시에 필사되었는가를 고려대장경 및 신수대장경과 대조비교를 통해 알 수 있다.

      • KCI등재

        師朱堂 李氏의 開新 철학의 문명사적 흐름 (부제 : 『胎敎新記』에 나타난 생명의 신비한 본원에 관련하여 )

        원혜영 한국민족사상학회 2021 민족사상 Vol.15 No.4

        Sajudang(師朱堂) Lee(李) writes Tegyoshingi (胎敎新記) about the fetus, which will be the subject of the future, through theory and his own experience. She reinterprets the critical tendencies of abuse and violence against the backdrop of self-disciplinary thinking in the 18th century in the diversity of the Silsim(實心) and Silhak(實學). The Silsim and Silhak are the "natural and sincere minds in which falsehood, pretense, and selfishness have been completely removed," which stems from the perception that blind and cultivist paradigms cannot solve the problems of the times. Her writings, Tegyoshingi, contain future-oriented elements, providing an opportunity to express rational, emotional, and feminist thinking in authoritative, rational, and patriarchal societies. The future community that lives together has an idea of recognizing diversity based on respect for life. From her perspective, which noted that the value center of human life is an alternative to future generations, we look at what kind of civilization historical flow and background she innovates with. 사주당 이씨(師朱堂 李氏)는 미래의 주체가 될 태아에 관련한 『태교신기(胎敎新記)』를 이론과 자신의 경험을 통해 저술한다. 그녀는 18세기 주자학적 사고를 배경으로 한 남용과 폭력성에 대한 비판적 성향을 실심실학(實心實學)의 다양성 속에 재해석한다. 실심실학은 우리가 가진 “허위와 가식, 이기심이 완전히 제거된 천부적이고 진실한 마음”으로, 맹목적이고 교조주의적인 패러다임으로 시대의 문제를 해결할 수 없다는 인식에서 비롯된다. 사주당의 저술 『태교신기』는 미래지향적인 요소를 함유하고 있어서 권위적, 이성적, 가부장 사회에서 합리적, 감성적, 여성주의적 사고를 표출할 수 있는 계기를 가진다. 더불어 사는 미래 공동체는 생명 존중을 기반으로 한 다양성을 인정하는 사고를 지닌다. 인류의 생명에 대한 가치 중심이 미래 세대의 대안임을 주지시킨 그녀의 안목에서, 우리는 그녀가 어떠한 문명사적 흐름과 배경을 가지고 개신(開新) 하는 가를 살펴본다.

      • KCI등재후보

        붓다와 전륜성왕에게 행한 유해 방식은 닮았는가_초기 열반경을 중심으로

        원혜영 인도철학회 2007 印度哲學 Vol.0 No.23

        The Relation of Buddha and Cakkavatti Kings in Funeral CeremonyWith a special focus on the early Mahparinirvaasuttanta 붓다 장례법을 통해 공동체의 와해가 아니라 통합의 역사적 의례행위를 살펴볼 수 있는 이 에피소드는 ‘붓다와 전륜성왕에게 행한 유해방식이 닮아 있다’라는 초기 열반경 텍스트를 근거로 한다. 6종의 텍스트를 비교함으로써 문헌학적 관점에 초점을 맞추려고 한다. 여러 가지 의례 행위들은 6종의 초기 열반경 텍스트에서 거론된 것으로 사리공양, 장례행렬, 장례의식으로 크게 구분된다. 이와 같은 의례 행위들은 출가자뿐만 아니라 재가자들의 참여, 그리고 나아가서 신들의 참여로 일반적으로 생각되는 폐쇄적인 공동체 의식이 아니었다.붓다 장례 연출은 고대 이미지의 체계방식을 이해하는 것으로 고대 공동체의 성향이 화합에 맥을 같이 한다는 점과 권위의 종교의식이 공동체의 확산에 기여하고 있다는 사실에서 고대 텍스트의 서술방식을 그대로 살펴보는 것에 의의가 있다고 하겠다.

      • KCI등재

        Standpoint of Nyāya-Vaiśeska on Universal Essentialism and Counter Argument of Buddhism

        원혜영 한국불교학회 2010 韓國佛敎學 Vol.57 No.-

        Philosophers who advocate either essentialism and nominalism or conceptualism in both Eastern and Western societies have constantly argued about whether Sāmānya exists or not, and how that question is related with the phenomenal world. This paper aims at examining theories on the substantiality of sāmānya and investigates the counter argument and answers of Buddhism on this matter. Sāmānya for Buddhists is subjective not in superficial terms such as dreams, illusion and imagination but in more profound terms such as the natural or innate form of human reason. In other words, sāmānya is not a random form of individual reason but a product of natural tendencies of the essential concept. Therefore, sāmānya is called saṃvṛtisat. Also, sāmānya is separated from ultimate svalakṣanas. In this ultimate perspective, sāmānya is not there are absolute specifics that do not have universality or similarity, without this assumption, they cannot explain common recognition through language and ideas. It is said that sāmānya is separated through the abstraction of individual beings in humans’ thoughts, but this does not mean that sāmānya is given to the actual existence of beings. Essentialists assume that sāmānya has its own being as the object of the same recognition because it is separated from other objects of recognition uncritically. However, this assumption is not supported by either experience or logic. Sāmānya and individual beings are not recognized as different concepts such as cows or horses and the former is not recognized without the latter. It is unnecessary to assume sāmānya as another existence to explain the same recognition on individual beings because they are explained based on the universal attributes that appear in each individual being. Philosophers who advocate either essentialism and nominalism or conceptualism in both Eastern and Western societies have constantly argued about whether Sāmānya exists or not, and how that question is related with the phenomenal world. This paper aims at examining theories on the substantiality of sāmānya and investigates the counter argument and answers of Buddhism on this matter. Sāmānya for Buddhists is subjective not in superficial terms such as dreams, illusion and imagination but in more profound terms such as the natural or innate form of human reason. In other words, sāmānya is not a random form of individual reason but a product of natural tendencies of the essential concept. Therefore, sāmānya is called saṃvṛtisat. Also, sāmānya is separated from ultimate svalakṣanas. In this ultimate perspective, sāmānya is not there are absolute specifics that do not have universality or similarity, without this assumption, they cannot explain common recognition through language and ideas. It is said that sāmānya is separated through the abstraction of individual beings in humans’ thoughts, but this does not mean that sāmānya is given to the actual existence of beings. Essentialists assume that sāmānya has its own being as the object of the same recognition because it is separated from other objects of recognition uncritically. However, this assumption is not supported by either experience or logic. Sāmānya and individual beings are not recognized as different concepts such as cows or horses and the former is not recognized without the latter. It is unnecessary to assume sāmānya as another existence to explain the same recognition on individual beings because they are explained based on the universal attributes that appear in each individual being.

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