龍城스님의 前半期의 生涯 - 山中修行期를 中心으로 -

한보광 대각사상연구원 1998 大覺思想 Vol.1 No.-

白龍城스님과 한국불교의 계율문제

한보광,김정희 대각사상연구원 2007 大覺思想 Vol.10 No.-

This dissertation studies on Baek Yong Sung Sunim and the issue of Korean Buddhism Precepts. Especially, this research study focused on, what so called, the great secluded precept lineage. First of all, this dissertation study starts from the research investigation on the Yong Sung Sunim’s cause in receiving the great secluded precept lineage to his endless efforts for Korean Buddhism Precepts Restoration. The first phase of receiving the great secluded precept lineage began with his acceptance of the bhiku precepts as well as the bodhisattva precepts from Sungok precept defensor at the diamond stairway in the Tongdo Temple when he was 21 years old in 1984. True receivement of the Buddhism precept lineage would not be accomplished with a simple Buddhist ceremony for ordaining the priesthood. It also requires sincere efforts in maintaining, circulating and transmitting the true essence of the precepts. Through out his priest life, Yong Sung Sunim always lived with clear precepts and kept a pride of bhiku priest although many monks took wifes and lived with the precept-broken life under the Japanese colonial period when Korean Buddhism precepts were corrupted. Yong Sung Sunim transmitted the great secluded precept lineage to his disciples. For example, as his disciples, there were Hwangyung-Jaesu sunim, Dongsan-Hyeil sunim, Danam-Donwha sunim, Goam-Sangahn sunim, Donghun-woankyu sunim, Gobong-Taesu sunim, Wounkyung-Gyhhong sunim, Whasan-Suok sunim, Ingog-Changsu sunim, Jawoun-Sungwoo sunim. In addition to them, we expect there were many other disciples. The above mentioned disciples, however, could be discovered by historical data. Yong Sung Sunim also had lots of lectures for spreading out the great secluded precept lineage directly as well as indirectly in various places. As a precept defensor monk, he made a great effort for his self-concious role. He had a speech on the precepts at the diamond stairway in the Hyoein Temple on the October 15thof 1925. At that time, Yong Sung Sunim wrote the Buddhism precept scripts, what so called as, Bumangkyung simjipum gumgangkye - danhokye - chupmun, on a jade plate. Also, he made four types of treasure seals. These events were happened for the transmission of the great secluded precept lineage. Again, he served as a precept defensor monk by having lecture on the bodhisattva precepts at the diamond stairway in the Taehung temple, which is located at the whoeryung province in the Korean Peninsula. And he led to open the seminar on the Buddhism Precepts at the Hyoein Temple on the April 8th of 1929 in terms of lunar calendar. He entrusted all his matters with his disciples after giving his precepts lamp to Dongsan-Hyeil precept defensor sunim on the November 18thof 1936. Lastly, around his entering of nirvana time on the March of 1940, he attempted to lead the Buddhist initial ceremony for ordaining the priesthood at the Mangwol Temple in the Dobong Mountainby writing the Buddhism precept scripts, what so called as gumgangkye-danhokye-chupmun. At that time, Manha precept defensor sunim happened to import the precept lineage of Gosim precept defensor sunim from China since some of Korean monks had doubt on the legitimacy of the great secluded precept lineage. Currently, the Gosim precept lineage is a major Korean Buddhism precept lineage. Both the Korean great secluded precept lineage and the Chinese Gosim precept lineage were arising from the Susangordination. However, autonomous Korean orthdox precept lineage was happened to be trembled due to some of monks whose minds sought to toadyism. Nonetheless, the Buddhism precept lineage is worthwhile to hold as long as it is maintained very well. In fact, some precept defensor monks of Manha Schooltook wives and broke their own precepts. And hence they lost their authority to transmit their way of precept to disciples. On the other hand, Yong Sung Sunim’s great secluded precept lineage has been well preserved for a long time. And it seems to be worthwhile to hold as well. The Buddhist doctrine of Susang Sukye is described in the Buddhist precepts sutra, what so called as a Bummang Sutra as well as other several sutras. Therefore, it is quite certain that the Susang Sukye is the precepts which were transmitted from the aliving time of Buddha. For the identification of Sungok precept defensor sunim who was transmitted the Buddhism precepts to Yong Sung sunim, some scholars intend to identify Jaesan sunim with him since the traces of Sungok sunim’s historical data were not clear. But it is inferred that such identification is not right. Finally, Yong Sung sunim made continous efforts in order to resurrect the legitimate precept lineage of the Korean traditional Buddhism through his life. He proposed his way of reforming Korean Buddhism toward Japanese colonial government twice at that time. He also criticized Buddhist monks of taking wives, eating meats and drinking alchors and pointed out new direction of Korean Buddhism at that time. And he hoped for the resurrection of the Korean Buddhism precept by translating Bummang Sutra into Korean letters. Through his efforts, Korean Buddhism became to face the purification movement in the years of 1960 and had a foundation for the resurrection of Korean Buddhism Jogye sect. However, it is quite sorry to watch the Korean orthodox great secluded precept lineage, which has been supported by Yong Sung sunim, is fading away but the Chinese precept lineage of Gosim precept is prevailing now. Especially, we should know that the legitimacy of Gosim precept lineage had already been lost since some precept defensor monks among the Gosim precept lineages took wives.

건봉사의 만일염불결사 (萬日念佛結社)

한보광 동국대학교 불교문화연구원 1996 佛敎學報 Vol.- No.33

백용성스님의 청소년 포교에 관한 연구

한보광,진월 대각사상연구원 2005 大覺思想 Vol.8 No.-

The resource of Master Back, Yong-seung's youth propagation was very small. Nevertheless, the reason for making the theme of the seminar Master Yong-seung is that his activities for youth propagation means the starting point, so it should be examined. Therefore, the theme of this year was decided as Master Back, Yong-seung and youth propagation. This paper intends to examine Master Yong-seung's childhood, his activities for youth propagation, and the meaning of writing children's textbook in Daegak-kyo. First, Master Yong-seung's childhood was dealt with mainly the years before becoming a monk, without looking into general matters as a youth. After becoming a monk, he was dedicated to practice, so any problem as a youth did not appear. Only the resources in Er-rok(Words) , written before becoming a monk, was mainly examined. Next, the resources of foundation of Sunday school, and the article of last day of the lecture series Avatamsaka-sutra were analyzed. Finally, it makes a summary of Master Back, Yong-seung's youth propagation by reviewing the children's textbook in Daegak-kyo.

龍城스님의 후반기의 생애(1) --- 大覺敎創立과 전통불교의 계승 ---

한보광 대각사상연구원 2000 大覺思想 Vol.3 No.-

한국불교의 특성에 관한 연구

한보광 한국정토학회 2004 정토학연구 Vol.7 No.-

The special feature of doctritional aspect in Korean Buddhism is as follows. The doctrine of Korean Buddhism set Tathagatagarbha as its basic philosophy. And then it is called as Tathagatagarbha causation when the aforementioned basic philosophy happen to take action with respect to the change of times. Korean Buddhism deeply appreciates the fundamental enlightenment of Buddha, and also it never happens to have a biased view over a certain sect. Therefore, Korean Buddhism could be mentioned as a synthetic buddhism, or a flexible buddhism, or an accommodating buddhism. As a result from taking its practical way of social action, Korean Buddhism became a defense buddhism of the country. The practice aspect of Korean Buddhism is mainly focused on Hwadu Seon. It is, however, thought to be a right training way that accommodates various training techniques in Korean Buddhism. About religious ceremony aspect, Korean Buddhism admits the ceremony of Pure Land buddhism sect, synthetic with that of Tantrc buddhism sec rather than the ceremony of Zen sect tradition. The cultural feature of Korean Buddhism is that it inherits the nations traditional culture naturally and it also looks after natural environments very well around Korean buddhist temples. The identity of Korean Buddhism is considered as an unified buddhism, a harmonized buddhism, a synthetic buddhism. For an achievement of buddha's enlightenment, Korean Buddhism has not been insisting on only one fixed way of training methodology but has been showing open-mind attitude that admit the various ways of training techniques with respect to each trainees potential ability. This is the flexibility as well as the advantage of Korean Buddhism. Now a days there exist so many kinds of religion in Korean society, however, it could be also the special feature of Korean Buddhism that maintains a peace between various religions without religious disputes and conflicts.

現代社會에 있어서 念佛行者의 믿음

한보광 한국정토학회 2000 정토학연구 Vol.3 No.-

고려시대 大藏經의 歷史

한보광 동국대학교 전자불전연구소 1999 전자불전 Vol.1 No.-

『般舟三味經』硏究

한보광 한국정토학회 1999 정토학연구 Vol.2 No.-

원효대사 다장르 스토리뱅크의 기획과 제작

한보광,이재수 동국대학교 전자불전연구소 2009 전자불전 Vol.11 No.-