• (The) Research of the performance art and culture
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• no.41
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• pp.219-255
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• 2020

This article was triggered by Victor H. Mair's book 'Painting and performance'. The book explained that Buddhist paintings are common in the area where Buddhism was spread, and there are also performances using them. And although it has nothing to do with Buddhism, it has been shown that this form of performance can be global. However, the problem was not 'Korea'. It was because there was no record or transmission of the corresponding performance soon. In this situation, the landing method of Samcheok stable temple was announced in 2018. On the one hand, the academic community is very pleased, but on the other hand, it is troubled. The worries are summed up as 'synchronic and diachronic universality'. Is the landing method inherited from the Samcheok stable temple a unique type of temple? Otherwise, it is a question of whether it has been passed down or is it universal at the national level. However, prior to this essential question, we do not yet know the full picture of the stable landing method. So this article was prepared to show the overall outline of the stable landing method. There is a 'picture' in common throughout the landing method, and understanding how to operate it in various ways is the first step in understanding the landing method. There are five repertoires (which are called main halls) that are considered important, and more than that. What these repertoires have in common is the narrative structure of a Buddhist character. In this narrative, the most important thing is the revised figure, and it was the earthly method to inform the contents of the revised figure in various ways. In the case of Byeonsangdo, which serves as a clue to the narrative, there was a problem that could not be seen in the evening without light, which required special design. It is the way of shadow play and Yeongdeung. In other words, there are three types of performances in the landing method. The first is the method of using reparation, and the second is the method of using shadow. The third is the way of eternity. This method is not a selection based on the contents of the repertoire, but a selection based on the performance environment. If there is light and you can see the picture, use reparation. However, in the evening, it was impossible to see it dark (when there was no electricity in the past). The use of the visual method as a tool in this method is to confirm the transition to a visual culture that is a step further from the level of culture. Moreover, unlike the epic narrative, the power of the implied image provided an opportunity for viewers to experience the mystery of Buddhism through emotional stimulation.

• Journal of the Korean Geographical Society
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• v.40 no.5 s.110
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• pp.553-570
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• 2005

On Kyeryong Mountain, different religious(or ideological) groups have endowed space and place with amalgams of different meanings, uses and values. In addition to Buddhism and Confucianism, Shamanism and other popular beliefs have practiced their own ideologies(or powers) to create and maintain their own territories and identities. The geographies of resistance, involving Shamanism, have been scattered all over the mountain, discontinuous in the territorialization. These geographies of resistance could be identified the best around the most sacred sites, such as Sambulbong, Amyongch'u and Sutyongch'u. The entanglement of Shamanism with Buddhism, in various patterns through space and time, has indeed contributed to the survival of Shamanism as a subordinate power.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.10
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• pp.3982-3987
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• 2010

`Sansinkak' is the building which contains the picture or statue of mountain god(=Sansin). It is also an expression of respect for the mountain god. This building is usually very small, so a few person can enter inside it. Because people pray to mountain god for personal purpose, sometime this wishes are exclusive and egoistic, so narrow space is more suitable. Sansin is not the original god of Buddhism, it is the god of folk belief of traditional Korea, so every Sansinkak is located in the back slope of the temples, away from Buddha's building, the center area. Sansinkak is not only the pathway of vital force from back mountains to the temple, but also the exit to the infinite nature as an extension of Buddhist belief.

• Proceedings of the Korean Society of Soil and Groundwater Environment Conference
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• 2006.04a
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• pp.379-382
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• 2006

본 연구에서는 다양한 토지이용의 불교란 토양칼럼 시료를 대상으로 토양 물리화학 특성 및 자연강우에 대한 토양배수 양상을 분석하였다. 공극률은 토양컬럼에서의 유효공극률과 투수계수 및 자연강우에 대한 배수율과 대체로 정의 상관관계를 보인다. 미국 통일분류법에 따라 토양을 분류하였을 때 소성성이 낮은 실트질 토양과 점토질 토양은 유효공극률이 낮으면서 배수율도 낮고, 소성성이 없는 실트질이 섞인 자갈(유구-논)과 실트질 모래는 유효공극률이 비교적 높으면서 배수율이 다소 높았다. 불교란 토양컬럼을 완전 포화상태에서 자연배수할 때 대부분의 토양은 50시간 전후로 거의 다. 배수되며 $150{\sim}200$시간 경과되면 거의 모든 토양에서 완전배수가 되었다. 일부 500여시간이 경과되어도 지속적으로 배수되는 토양이 있는데 이는 토양수분보유특성에 기인하는 것으로 사료된다. 배수량으로 가정한 함양량 실측실험에서는 오송(전의)임야 > 무주-밭, 무주-논 > 유구-임야 > 김해-밭 > 유구-논, 유구-밭 순으로 높았으며 이들 시료들의 함양률은 50% 이상이었다. 토성에 따른 자연강우 배수상태를 보면, 소성성이 낮은 실트질 토양의 배수율이 낮고, 실트질 모래는 다양한 배수상태를 보이나 대체로 배수율이 높다. 그리고 1차, 2차 실험에서 선행 강우 5mm 미만은 토양배수에 영향을 미치지 않았다.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.183-202
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• 2003

일본의 종교계는 2001년에 일어난 미국에서의 동시다발적 테러사건 이후, 적극적으로 평화를 위한 활동에 뛰어 들었다. 가령 뉴욕에 본부를 두고 있는 세계종교자 평화회의(WCRP)는 일본 종교교단들이 상당히 깊숙이 관여하고 있는 세계적 규모의 종교협력단체로서, 미국에 의한 보복공격의 억제를 꾸준히 그리고 강력하게 호소해 왔다. 1970년에 설립된 이 세계종교자 평화회의의 설립자 가운데 한 사람이자, 30여년에 걸쳐 지도적인 역할을 수행해 온 인물로서 입정교성회(立正佼成會)의 개조인 니와노 닛쿄(庭野日敬)를 들 수 있다. 니와노는 1930년에 법화경에 의한 선조 공양의 가르침을 깨달은 후, 불교의 핵심이 이타행 실천에 있다고 가르치면서 열심히 포교활동을 계속해 왔다. 1950년대 이후에는 종교협력과 사회참여에 적극적으로 전념했으며, 그 결과 입정교성회의 종교활동 전체 속에 평화운동이 큰 부분을 차지하게 되었다. 니와노는 불교의 가르침이야말로 평화를 실현하기 위한 핵심적인 사상을 담고 있다고 설한다. 즉 자연과 타자 사이에 조화로운 관계가 유지되도록 평화의 마음을 실현해야 한다는 가르침이 그것이다. 특히 분노와 질투와 공격적인 마음을 가지지 말며, 자비의 마음으로 타자를 대면하는 것이 중요하다는 것이다. 그는 이것이 우주 본래의 실재와 합치함으로써 가능하다고 주장한다. 이처럼 모든 것이 일치할 수 있다고 굳게 믿는 니와노는 종교협력이 평화실현에 있어 중요한 방법이라고 간주한다. 그런데 니와노가 '평화주의국가 일본'이라는 이념에 많은 부분을 의거하고 있기는 하지만, 이런 이념이 과거의 전쟁에 대한 일본의 충분한 반성에 입각한 것인지는 의문의 여지가 있다. 나아가 그는 상이한 종교간의 일치 가능성에 대해 다소 낙관적이며, 또한 불교와 동양사상이 평화를 지향한다는 이해에 대한 비판적인 성찰이 미약하다는 한계를 안고 있다. 그럼에도 불구하고 일본의 민속적 종교토양에서 생겨난 종교적 평화주의의 이상 및 실천으로서, 니와노 닛쿄와 입정교성회에 대해서는 충분히 검토해 볼 만한 가치가 있다고 여겨진다.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.81-98
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• 2005

Nepal's role in the expansion of Mahayana Buddhism beyond the Himalaya is very significant. Nepal became the center of Mahayana Buddhism after the Muslim invasion of Nalanda Mahavihara in the 1199 A.D., which she maintained almost for 300 years. During this period, Nepal had produced a large number of profound Buddhist scholars. Most of them were the teachers of eminent Tibetan Buddhists. Some of the Nepalese Gurus also has continued lineage in Tibet until now. During that time, every Tibetan had desire to go to Nepal for higher Buddhist learning. As a matter of fact, many Tibetans made arduous journey across the Himalaya to fulfill the dream. Tibetan studied various forms of tantra, precepts, logic, doctrine, Sutra, Sadhana, Doha, Charyagiti, meditation etc. under direct supervision of Nepalese teachers. Great Tibetan scholars such as Marpa, Rwa Lo, Chag Lo, Khon phu ba, Klog Lo, Gos Lo, and others were the product of Nepal's scholarly tradition. They have significant place in the history of Tibet. Nepalese scholars also frequently visited Tibet where they taught Buddhism in various monasteries. They also had major role in propagating tantra in Tibet. Tibetans firmly believe that it is not possible to attain enlightenment without practicing tantra. The contribution of Nepalese scholars was so profound that Tibet produced many eminent scholars who developed scholastic tradition in Tibet. But after 14th century, Nepal's scholarly tradition ceased to continue. Then after, Tibetans started to call them 'the dull'.

• The Journal of the Korea Contents Association
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• v.18 no.8
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• pp.366-378
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• 2018

The purpose of this study is to examine the periodic characteristics of creative Buddhist hymns in our country, and confirm the role of Buddhist hymns in popularizing Buddhism and the activities and meanings of pioneers who contributed to such Buddhist hymns. The further purpose of this study is to confirm the utility of Buddhist hymns. In the present, the problems of Buddhist hymns can be pointed out as follows. First, some Buddhist hymns which were created about 50 years ago are used, so that new Buddhist hymns can not be established. Second, their degree of completion as music are not sufficient. Third, it is insufficient to study the miswriting of transmitted Buddhist hymns. Fourth, there is no systematical management of Buddhist hymns. The countermeasures for these problems can be presented as follows. First, it is necessary to expand the utilization of Buddhist hymns in Buddhist ceremonies. Second, new creative Buddhist hymns are required. Third, the religious body should reinforce its support for promoting interests in Buddhist hymns. Fourth, it is necessary to activate temple concerts in order to strengthen the popularization of Buddhist hymns. First of all, it is required to confirm the usefulness of creative Buddhist hymns for popularizing Buddhism and create and utilize new Buddhist hymns appropriate to contemporary senses.

• Korean Journal of Plant Resources
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• v.27 no.5
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• pp.576-587
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• 2014

The purpose of this research is to classify various plants written in the Korean Buddhist scriptures and assign scientific name to them in accordance with the Hangul Tripitaca as standard scriptures, thereby establishing the foundation of the plants in Buddhist scriptures. As a natural resource, we also assessed the value of the plants written in the Buddhist scriptures that distributed from other countries. To this end, we inferred the route of introduction to Korea of the plants and investigated their function and usage. Taxonomic classification of the plants written in Buddhist scriptures identified a total of 331 taxa belonging to 107 families, 244 genera, 313 species, 1 subspecies, 16 varieties, 1 forms. Species composition of the 331 taxa of plants consisted of two taxa of pteridophyte, 15 taxa of gymnosperm, 261 taxa of dicotyledon, and 53 taxa of monocotyledon. Among them, 183 and 148 were woody and herbaceous plants, respectively. Analysis of the distribution of 331 kinds of plants that India's portion of origin of place is 8.9% which holds a low rank compared with those of Korea (10.5%), China (10.9%), and Japan (10.0%). This explains why many taxa of plants distributed from the three countries appeared in the Hangul Tripitaca. Accordingly, we hypothesized that the majority of the plants were added and replaced at some point in past while Buddhist scriptures were propagated from India to China and from China to Korea. Our analysis indicated that 119 out of the 331 taxa (36 %) were distributed from Korea.

• Journal of Service Research and Studies
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• v.9 no.1
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• pp.1-16
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• 2019

This study analyzed Korean representative ideology to establish a service philosophy. As a follow - up study of the service philosophy consistency study of the Korean original idea, we searched for the coherence as the philosophy of the service age in the Korean representative ideology. The basic structure and operation model of service philosophy are presented, and the service philosophy of major korean ideology is derived. The philosophy of service can be presented by the structure of service and the operation of service. The essential characteristics of the service are relationship, interactivity, horizontality, and harmony, and the service structure that reflects this is the coexistence of products and services. Based on the discussion on the structure and operation of the service philosophy, the service philosophy synthesis of Korean representative ideology is presented. From the Silla era to the Koryo dynasty, the essence of Korean Buddhism thought is in line with the service philosophy, and it was found that Toegye and Yulgok to Dasan's thoughts are also consistent with service philosophy. In the future, we need further studies to refine the structure and operational principles of the service philosophy and to develop it into a big idea. In addition, it is necessary to follow up the service philosophy of Oriental representative ideology centering on Chinese and Indian philosophy. Ultimately, it is necessary to establish a service philosophy as the main philosophical thought and to establish a service philosophy as a desirable future economic and social philosophy.

• (The)Study of the Eastern Classic
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• no.59
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• pp.359-386
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• 2015

To date, the study of the $jh{\bar{a}}peti$ is small. "Osamnanyasinhakbiyoung" was found in the Gumamodo University in 2006, research has gained a new opportunity. The '연약(練若)' of "Osamyunyaksinhakbiyoung(오삼연약신학비용)" is an abbreviation of ara?ya should be unified in "Osamnanyasinhakbiyoung(五衫練若新學備用)". The second volume contains the following information. Since the Buddhist ritual of ordinary people, this made according to fit the rules in accordance with the environment(隨方毗尼). Obok(五服) is called according to the meaning Osam(五衫) of dressed standard. Gamguhyodangdo is to install one incense and one lanterns to illuminate their own buddha, is where enshrines the relics(śarīra). Back to the article, which should show the face bitter and sad hearts. Over white paper it should represent an article. Posts containing the meaning of the sacrifice must necessarily meant to inform heaven as articles for the dead. Such "Osamnanyasinhakbiyoung" of structure and contents of the second volume was reflected in "Sungmoonsanguicho(釋門喪儀抄)". "Osamnanyasinhakbiyoung" written intent is reflected in the prolegomena of the "Sungmoonsanguicho" it influenced $Jh{\bar{a}}peti$-Rites during the Joseon Dynasty. "Osamnanyasinhakbiyoung" of prepare after death and "Sunksiyoram(釋氏要覽)" of funeral was incorporated as "Sungmoonsanguicho". It built the $st{\bar{u}}pa$ is a symbol of tranquility achieved a kind of enlightenment. Human life ends with death, and it completed the $Jh{\bar{a}}peti$-Rites in "Sungmoonsanguicho". The significance here is in. Tying the funeral and burial in one enshrine the relics will be shown on the top by the completion of life. In particular, Kankyungdogam(刊經都監) published in the $Jh{\bar{a}}peti$-Rites "Osamnanyasinhakbiyoung" were engraved production and dissemination. That it will have another significance.