• The Korean Publising Journal, Monthly
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• s.235
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• pp.17-17
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• 1998

사람들은 흔히 불교가 생활과는 거리가 먼 구도수행자의 것으로 생각한다. 하지만 불교 경전에 소설보다 더 재미있는 이야기가 가득하다. 석가의 출가와 득도과정을 이야기하듯 풀어나가거나 석가의 핵심적인 가르침을 현대적 법이론으로 설명한 책들이 가슴을 따뜻하게 데워준다.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.265-304
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• 2003

장례의식은 불교에서 가장 중요한 정기적인 의식들 중에 하나이다. 이러한 의식은 수도자나 죽은 사람들을 위해서 행해지고 있다. 그렇다고 장례의식의 목적이 죽은 사람들만을 위한 것이 아니라 근원적으로는 'saṃsāra'의 윤회로부터 완전한 해방을 구하는 모습을 의미한다. 티벳불교에서의 죽음은 두 가지를 의미를 인식한다. 하나는 열반으로 입적하는 것으로 다섯 가지에 완전히 융해되는 것을 뜻한다. 이러한 죽음은 더 이상의 '태어남'이 없다. 열반의 경지는 카르마 안에서 융해 되거나 평화를 얻은 경지인 것이다. 또 하나의 죽음은 카르마의 법칙에 의해서 통제 되거나 하나의 영혼이 열반 안으로 들어가기 전까지 순환적인 주기 안에서 지속적으로 반복되는 것이다. 카르마는 불교의 관례를 통해서 카르마의 힘은 없어질 수 있다고 할지라도 근본적으로 외부적인 간섭을 수행하지는 않는다. 즉 불교의 이념들은 각자의 노력을 통해 해방을 얻는 것을 가르치고 있다. 하지만 카르마의 경로가 식별하기 어려워 제의식의 효과나 수행의식을 통해 알아 볼 수밖에 없다. 여기서는 티벳불교에서 죽은 후의 몸을 적절히 배치하는 방법을 얻는 제의식이나 축제에 관심을 갖는 것이 아니라 이를 통한 실질적이고 복합적인 힘, 그리고 카르마적 흐름을 바꾸거나 심지어 없애버릴 수 있는 의식에 관심을 갖고자 한다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.15-21
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• 2021

This study studied the value of the spatial organization of the temple and the form of the garden located in the Seojang area in the southwestern regions of China. The value of the Lama temple was looked into by examining the relationship between Lamaism and Lama temple through the spatial organiz ation, building arrangement, and garden of temples that served as the center of history, culture, and politics of the time in the process of converging Buddhism introduced through China's central districts and India with folk beliefs in Seojang through the poor environment. To this end, the value of the space and garden of the Lama temple was derived through the representative Lama temples, Potala Temple, Norbulingka Temple, and Dazhao Temple. First, due to the unique environment in which ice caps and green areas coexist, the representative Lama temples in Seojang, Potala Temple, Norbulingka Temple, and Dazhao Temple, are widely distributed in the form of leaning against valleys and mountain ranges based on folk beliefs and Buddhism's Jatabuli(自他不二) and mandala. the target sites are largely divided into upper and lower spaces. Second, the target sites are largely divided into upper and lower spaces. Buildings for worship are located in the upper space, and spaces for practice and garden are located in the lower space. The garden existed in two main forms. Third, the garden existed in two main forms. Located in the center of the practice space, the garden had an ideal structure to plant bo tree to escape from the two false obsession and go to a world of truth that is with the Buddha behind the world through practice like Sakyamuni, and there was a garden around the temple where meditation and exchange took place. Evergreen coniferous forests are mainly planted in the forests.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.47-80
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• 2005

고구려는 지리적인 조건으로 말미암아 삼국 가운데 가장 먼저 불교를 수용할 수 있었으며 5세기부터 7세기사이에 고구려의 불교문화가 백제, 신라와 고대 일본에 전해져 동아시아 전체에 보급되었다. 불교 전래 당시부터 고구려 왕실이 열성적으로 불교를 신봉한 일은 충분히 주목할 가치가 있는데, 왜냐하면 중앙 집권적 국가로 전환을 시도하던 때 마침 불교의 사회적 정치적 가치를 인식하게 되었기 때문이다. 불교와 왕권이 상호 관계를 강화하는 쪽으로 힘을 결집시켰는데, 왕실은 불교에 대해서 후한 지원을 아끼지 않았으며, 불교는 전륜성왕, 혹은 우주를 지배하는 자, 미륵 그리고 보살 등 모티브의 상징적 중요성을 통치자에게까지 확대시킴으로써 통치자의 지위를 신성시하는 이념적 기틀을 제공하였던 것이다. 이런 맥락에서 볼 때 불교를 받아들인 후에 세워진 비문들이 왕명 앞에 성(聖) 자를 붙여 왕의 지위를 신성화하는 의미를 나타내고 있다는 점은 우연의 일치가 아니다. 4세기말 국가 차원에서 불교를 수용한 고구려와 6세기초 법흥왕 당시의 신라는 시대적인 차이가 있으나, 국가 발전의 같은 단계에 서있었기 때문에 이 두 나라의 초기 불교 정책에 많은 유사점을 찾을 수 있다 고구려에서 거칠부와 더불어 신라로 넘어 온 혜량법사가 진흥왕 12년에 처음 개최된 백고좌강회는 《인왕경》에 입각한 것이며, 이 법회가 신라인의 사상적 통합과 진흥왕의 위업을 향상하는 데 기여하였다고 여겨진다. 그리고 진흥왕이 말년에 승복을 입고 법운이라는 법호를 택했는데 여기서 주목할만한 것은 법운(法雲)이 《십지경》에서 말하는 보살의 수행 최종 단계 그것에서 따온 것이며, 《십지경》은 이미 고구려에 익히 알려졌을 것이었다.신라 화랑이 미륵의 현현으로 여겨졌다 함은 일찍부터 지적되어 온 것입니다만 이 논문에서, 그것은 북중국에서 5·6세기경 유행한 그리고 소미륵으로 간주된 월광동자 (月光童子)신앙이 고구려를 통해 남하여 화랑의 사상적인 바탕이 됐다는 것으로 이해하였다. 그 증거로 《수라비구월광동자경》에 나타난 용어와 고대 한반도의 지명을 들 수 있는데 이 경은 고구려의 선인(仙人) 사상 및 신라의 화랑을 간접적으로 직결시킨다는 점도 염두 할 필요가 있다.

• The Journal of the Korea Contents Association
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• v.20 no.4
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• pp.540-552
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• 2020

The purpose of this study is to analyze forest healing from a Buddhist perspective and improve its effect, and the forest has a close relationship with Buddhism than any religion. the Buddha's life is connected to forest and tree, which is caused by the spiritual nature and role of forest. Healing deals with the problem of suffering of the mind, and in Buddhism, it is solved through practice. By understanding the phenomenon of delusions such as thoughts, greed, and bad feelings about sensory control, vhfptmxmhelps to escape from the desire to pursue unnecessary stimuli or external objects, Human beings can get comfort and pleasure through the five senses in the beautiful natural scenery, and find the stability of the mind. This is because when entering the forest, good environments that prevent the 6th consciousness from growing delusions way the operation of the five senses are contained in the forest, This study is a preliminary study that analyzed the effects based on the natural environmental healing factor and Buddhist theory of forests based on previous studies, As a result of examining whether Buddhism can maximize the healing effect of forest healing, it was confirmed that it can contribute to activation along with existing forest healing techniques, The verification of the effectiveness will be left as a follow-up research project through future experimental research, and this study is expected to contribute to the activation of forest healing effect.

• Journal of the Korean Institute of Landscape Architecture
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• v.42 no.1
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• pp.104-114
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• 2014

Nowadays, forests have been recognized as valuable resources for biological diversity and tourism/recreation. Temple forests occupy 1.3% of all the Korean forest and are under weak management although their ecological states are very good. Currently in the Buddhist society, the concern for the Buddhist arboretum has been raised as a good alternative for the practical use of temple forests to secure the sustainability of the temple forests as well as to actively meet the demand of the times for forests. This study aims to suggest establishment measures of Buddhist arboretum. This survey was performed on 105 temple forest managers and 130 laypersons. To summarize the results, the two groups differ in opinion. The temple forest managers more concerned for advertizing Buddhist culture and enhancing the image of the temple, while the laypersons had higher expectations for relaxation and education. However, they are similar in putting more emphasis on the conserving the heritage value of the temple and managing the temple forest. Above all, both groups evaluated the needs higher than the urgency and perceived managing temple forest as the most crucial function of a Buddhist arboretum. They also thought that a Buddhist arboretum should be planned to respond to the ecological characteristics of the temple area as well as to be non-exclusive to its users. Based on the important findings, five suggestions for a Buddhist arboretum were proposed. First, a Buddhist arboretum should be carried forward from a long-term point of view, developing a bond of sympathy between members of Buddhist society as well as conducting promotion and education to the general public. Second, the most significant function of a Buddhist arboretum should be preserving the temple forest, with the emphasis on relaxation and education. Third, in order to provide nonexclusive use, a Buddhist arboretum should provide mixed programs applicable to diverse user groups for high user satisfaction and educational effects. Fourth, the Buddhistic identification could be obtained through variety of plants closely associated with Buddhist culture. Lastly, in the process of collecting plants, it is also crucial to reflect the image of the temple and resource property so as to contribute itself in conservation and management of original temple forests. Thereby all Buddhist Arboretum can be classified into two types; preservation/collection and display/education/rest.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.33-68
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• 2023

Simwudo (尋牛圖), known as Ox Seeking Pictures, originated in the 11th-12th century and have consistently played a guiding role in the teachings of various religions in East Asia. Some Korean religions that emerged during modern times conveyed their teachings through depictions of ox seeking or herding. Among them, Daesoon Jinrihoe stands out as a representative religion. The belief system of this particular religion elucidates its distinct doctrine and worldview by reimagining Simwudo, into a new set of six panels (seven or nine panels in some variations). The Simwudo of Daesoon Jinrihoe differs from that of Buddhism, particularly in its treatment of meditation (禪), both in terms of context and significance. While they share similarities in the aspect of ox-seeking, the Buddhist Simwudo symbolizes human nature, whereas the Simwudo of Daesoon Jinrihoe represents the great Dao of Heaven and Earth propagated by Kang Jeungsan and brought into completion by Jo Jeongsan. In the Buddhist context, the subject of the search is the Ox, signifying the restoration of a deluded human's pure nature in order to achieve personal salvation and in some version of Simwudo, reenter society to perform salvific actions for others. On the other hand, in the Simwudo of Daesoon Jinrihoe depicts the process of a human attaining immortality and following the teachings of Jeungsan and Jeongsan. This culminates in the final image which is the redemption of the world. The final phase of the Buddhist Simwudo, depending on the version, is either enlightenment (personal salvation) or reentering society to perform salvific actions (as a bodhisattva), whereas the Simwudo of Daesoon Jinrihoe show the simultaneous achievement of the perfection of humanity and the redemption of the world. This distinction highlights the fundamental differences between the Simwudo of these two distinctly different religious traditions. These differences arise from the contrasting purposes pursued by Buddhism and Daesoon Jinrihoe.

• Journal of the Korean Geotechnical Society
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• v.37 no.12
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• pp.107-116
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• 2021

In this study, a set of laboratory liquefaction test has been conducted using undisturbed samples collected from Songlim-park, Pohang where liquefaction phenomenon had been observed in 2017. Soil samples were frozen right after tube sampling to minimize the disturbances during transport, storage, and test preparation. Cyclic triaxial test has been carried out to evaluate the liquefaction resistance ratio of undisturbed soil samples. As a result, the liquefaction resistance ratio of samples collected from 8.0~8.8 m and 11.0~11.8 m were almost similar, and these values were approximately 0.04~0.07 larger than values estimated by simplified assessment method using field test results. It is expected that the application of undisturbed sample for the evaluation of liquefaction resistance could contribute to the economical design of geotechnical structures.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.209-242
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• 2021

This manuscript started with the purpose of producing research that investigated and verified how Buddhism was understood by Seongdam (性潭) Song Hwan-gi (宋煥箕), the founder (宗匠) of Horon (湖論) who was active around the early 19 th century. Song Hwan-gi, Uam (尤菴) Song Si-yeol (宋時烈)'s fifth generation, was a scholar who had a deep sense of duty to inherit the Theory of Uam (尤菴學), and he adhered to the Confucian theory of genealogy (道統論) and Anti-Heresy Discourses. Thus, this manuscript expressed curiosity about Song Hwan-gi's understanding of Buddhism, which was the representative heresy. This manuscript examined the naming method of Buddhist clergy (僧侶), degree of pedagogical knowledge, and critical statements that were made concerning Buddhist tales (說話). Meanwhile, it is noticeable that the terms of address for Buddhist clergy were composed of four categories: general terms, honorific forms, palanquins [輿], and miscellaneous terms of address. This scheme conforms to the Buddhist-friendly aspects of Song Hwan-gi. Examples of these terms of address include Danseung (擔僧) and Yeoseung (輿僧), both of which were Buddhist clergy who carried palanquins. Naturally, Song Hwan-gi was helped by Buddhist clergy when he went sightseeing on famous mountains. In the meantime, Song Hwan-gi's pedagogical knowledge can be shown to be not especially profound based on his understanding of The Diamond Sutra, The Avatamska Sutra, and The Shurangama Sutra. Cheongnyansan Travel Records (淸凉山遊覽錄) and Dongyu Diary (東遊日記) make it clear that Song Hwan-gi had no interest in taking refuge in the three treasures of Buddhism (佛法僧 三寶). It is rather the case that he was deeply critical of Buddhism. On the other hand, Song Hwan-gi expressed profound sadness when he encountered the dilapidated remains (古蹟) of Buddhist temples and hermitages. Consequentially, it can be concluded that Song Hwan-gi's understanding of Buddhism contained examples of affirmation, acceptance, denial, and exclusion.

• Journal of the Korean Geotechnical Society
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• v.40 no.3
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• pp.7-18
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• 2024

In this study, slope stability was evaluated in consideration of unsaturated soil behavior to predict landslides. Samples were collected from a landslide site due to heavy rainfall during Typhoon Hinnamnoh. Soil moisture characteristic tests were performed based on the evaporation method using a swelling undisturbed sample and a remolded sample. Based on the hydraulic-mechanical behavior, two-dimensional infiltration and stability analyses were performed. As a result, from the two sample types, it is found that both behaviors exhibited clear differences in the results, and the behavior of the swelling undisturbed sample was able to predict the actual slope failure appropriately.