• Journal of Advanced Marine Engineering and Technology
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• 제30권5호
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• pp.608-622
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• 2006

This study has performed to investigate the Buddhist remains in Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China. The air velocities were calculated in side of the Nirvana by using STAR-CD.

• 한국마린엔지니어링학회:학술대회논문집
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• 한국마린엔지니어링학회 2005년도 후기학술대회논문집
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• pp.238-239
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• 2005

This study has performed to investigate the Buddhist remains at Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China.

• 건축역사연구
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• 제20권5호
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• pp.81-94
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• 2011

Buddhism that has arisen in India began to build the Stupa to enshrine body and Sari of Buddha as an object of worship. The stupa existed as a tome of holy leaders even before the birth of Buddha, which was called stupa or tupa in the Sanskrit and the Pali, the ancient language of India. The stupa was renamed accordingly in each Buddhism transmitted countries such as Ceylon, Tibet, Nepal, Myanmar, Thailand and China and also reshaped according to their own formative style. But its original meaning and type are kept unchanged. The stupa was established in the 4 holy places including the birth place of Buddha, the place where Buddha found enlightenment, the place where Buddha preached for the first time, and the place where Buddha died. Thus, a pagoda to commemorate holy ancient places is called Chaitya, which became differentiated from the stupa in which Sari is enshrined. The stupa means Nirvana, the eternal body of Buddha, and also a place filled with teaching and preaching of Buddhism. It signifies the symbol of Buddha who escaped from the death and rebirth, to achieve complete extinction, i.e. parinirvana, and to reach ultimate eternal world, rather than simply means death. During the non-statue of th Buddha period, people built the stupa to embody Nirvana of the Buddha, and worshipped the tomb where body of holy saints was enshrined. On the other hand, they also sanctified memorial things such as tools that holy saints used, the Bo tree under which one achieved Nirvana, Dharma cakra that implied words, footprint that carried out mission work, and a way to reach to heaven.

• 한국음향학회지
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• 제1권1호
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• pp.6-18
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• 1982

Korean brahman bells toll magnificent sound that would be a great vehicle which brings all beings to the sutras without lecturing mat and can lead them to the Land of Purity -Nirvana. The rating processes and their results of sound quality of the most beautiful Korean Brahman Bells of Sangwonsa, Bongduksa and Boshinkak have been presented in detail. This evaluation scheme is also a very effective measure in determining the beauty of sound not only of bells but also of any music.

• 대순사상논총
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• 제19권
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• pp.145-163
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• 2005

What is Buddhism for? Is the enlightenment the only valid goal of the Buddhist practice? In answering to such questions, this article attempts to challenge the traditional Buddhist notion on the enlightenment, which has been believed to be the utmost and unquestionable, the final goal of Buddhist practice. This article argues that the enlightenment as the final goal of Buddhist practice resulted from religious atmosphere of the ancient India, where the society was bifurcated with the lay and monks. Moreover, nirvana, the final enlightenment with no-more-rebirth, was not the goal of all the Buddhists, but the goal of a few, religious elites. In modern society, where the role of lay people becomes more and more important the Buddhist goal for the enlightenment needs to be reevaluated and to change, from the enlightenment to happiness.

• 미술자료
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• 제101권
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• pp.12-46
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• 2022

1467년에 완성된 원각사13층석탑은 한국 역사상 최후의 호불군주에 의한 최후의 도성불탑이다. 필자는 세조가 즉위 10년을 맞이하여 도성(都城) 중심부에 13층석탑을 세우고 탑에 석가사리(釋迦舍利)와 함께 '신역원각경(新譯圓覺經)'을 봉안한 뜻을 세조의 관점에 입각하여 살펴보았다. 머리말에 이어 제II장에서는 13층탑의 경전적 배경을 다각도로 고찰하였다. 특히 필자는 13층탑 건립의 직접적인 소의경전으로서 『대반열반경후분(大般涅槃經後分)』을 최초로 발굴하고, 이 경전이 7세기 후반 중부 자바에서 번역되고 동아시아에 유통된 사실을 추적하였다. 아울러 13층탑의 기원으로서 이른바 카니시카양식의 탑을 주목하고 동아시아와 한국에서의 13층탑 조성 사례를 개관하였다. 그리고 불교문헌을 탐색하여 '13층'이 깨달음[Buddha]으로 나아가는 수행 단계를 상징함을 입증하였다. 확실히 '13'은 불교도에게는 매우 특별하면서도 신성한 숫자라 할 수 있다. 이어서 제III장에서는 세조의 원각사13층탑 건립의 불교적 정치적 함의를 탐색하였다. 불교적 함의와 관련해서는, 세조가 중국에서 직접 구입하여 조선에 최초로 유통시킨 『번역명의집(翻譯名義集)』과, 그가 최초의 한글 번역에 직접 개입한 『원각경(圓覺經)』에 주목하였다. 『번역명의집』은 14세기에 출현한 일종의 불교용어집인데, 세조는 원각사탑을 창건할 무렵 이 문헌을 통하여 13층탑의 소의경전인 『대반열반경후분』을 알았을 것으로 추론하였다. 한편 세조는 대장경 전체를 상징하는 단일경전으로 '신역 원각경'을 원각사탑에 봉안하였는데, 이것이 바로 그가 최초의 한글 번역에 깊이 관여한 『원각경언해』였다. 아울러 『원각경언해』의 저본은 지금까지 알려진 것과 달리 종밀(宗密)의 『원각경략소(圓覺經略疏)』임을 밝혔다. 원각사탑 건립의 정치적 함의와 관련해서는, 조선 초 왕실의 능사(陵寺)(또는 진전사원(眞殿寺院))에 세워진 석탑-경천사13층석탑(敬天寺13層石塔), 개경사석탑(開慶寺石塔), 연경사석탑(衍慶寺石塔), 신륵사다층석탑(神勒寺多層石塔)-들을 비교 검토하였다. 그 결과 세조가 자신의 왕위계승에 정당성을 부여하기 위하여 정치적 상징으로서 원각사13층석탑을 건립하였다는 결론에 도달하였다. 본고에서 필자는 13층탑으로서의 원각사탑의 의미체계를 온전히 파악하고자 하였다. 이러한 시도는 여말선초 정점에 달한 불탑 문화를 이해할 뿐 아니라, 카니시카대탑에서 기원하고 『대반열반경후분』에 근거하는 동아시아의 13층탑을 연구하는 데 한국적 연구모델로서 기여하리라 기대된다.

• 동의신경정신과학회지
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• 제9궈1호
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• pp.83-99
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• 1998

After we looked back on the process western psychotherapy, and consider current meaning and necessity of buddhism. we concluded as follows 1. We can apply buddhism to psychotherapy in terms of oriental medicine. Especially buddhism with long history in the orient has similarity with oriental medicine and common cultural background. therefore it will be useful especially to koreans 2. Whereas buddhism's object is Nirvana, that of medicine is to return to the above view. to apply various methodologies of buddhism to psychology of oriental medicine you must select useful parts and drop others 3. Whereas buddhism centers on human mind, oriental medicine wholly describes body and mind without separation, buddhism put stress on inside of consciousness and oriental medicine put stress on revealing process 4. It is difficult to combine buddhism to oriental medicine theoretically. In combining it is easier to accept buddhism practically rather than theoretically 5. To apply buddhism clinically we have to modify buddhism to modern societies and to research and discussion to combine it to the system of oriental medicine

• 한국의상디자인학회지
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• 제2권2호
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• pp.19-40
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• 2000

It is supposed that the future fashion could be made by the scientist instead of fashion designer. Because it is so intellectual and avantguard. In addition to this the practical value and a certain identity is needed in this future fashion. Especially, the intention of no acceptance of categorization could be explained through the fashion clud of young people and the extremeness in the street. Paul Hedmus has insited that Tokyo club is closely related the fashion styles depended on the western historical street fashions. Fashion is mixeded contrasted, modified, resembled, reversed and finally it includes the new neaning. Instead of distinguishable logo there are lots of messages in the fashion. There are a few thousand of young people who wear silver max metal shoes. And they craze the neon picture and advertisement implies meaning the drug. It could be applied to the people of 90's. The difference between sex from the stone age is induced basically from the fashion and the part of discussion of sex. In this study we research the images of future fashion showed in SF Movie, Star Wars, Episode, The 5th Elements, Nirvana. Those were geometric and natural, technological expansion of space, corset fashion acessoruy image and geometric expression and these characteristics implied in modern fashion trend and future fashion images. Because it is supposed to the future image of current fashion. The millenium fashion is more realistic, practical, and natural instinct realization of ideal. but it is not the unrealistic, the vague of the regendary image.

• 건축역사연구
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• 제16권5호
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• pp.7-20
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• 2007

Bong-amsa Temple is a special temple in the custody of Jogye sect, a branch of Buddhism in Korea. Due to limited public access to this temple, its Geungnakjeon(paradise shrine) has been little known to outside. But it is known that the Geungnakjeon has been not yet explored from academic standpoints in terms of its historical establishment as well as applications, and it would be two-storied wooden pagoda or the like. In order to examine its historical establishment, this study investigated historical records related to Bong-amsa Temple and its intrinsic architectural style. As a result, it was estimated that the building was established around the transitional period ranging from the late Koryo dynasty to the early Joseon dynasty. And it was found that the Geungnakjeon is not the two-storied wooden pagoda, but the unique building including an incidental component called Chayanggan(遮陽間; a sort of stepped penthouse) in Korea. In order to examine its possible applications, this study compared this building with other Buddhist funeral articles in forms similar thereto, such as Buddhist pagoda(僧塔), sarira container(舍利器) and Gamnodo(甘露圖) which depicts Byeoknyeon Daeban(碧蓮臺畔; a palanquin carrying malignant spirit). Then, this study estimated its possible applications on the basis of relevant historical literatures. As a result, it was found that this building was used as Wondang(願堂; a sort of Buddhist prayer house) to wish royal family's going to Nirvana after death, and it was not Confucian-style architecture popularized in the era of Joseon dynasty, but Buddhist-style architecture built widely from the era of Koryo dynasty to the early Joseon dynasty.

• 건축역사연구
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• 제14권2호
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• pp.41-55
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• 2005

Temple with Multi-Buddha's Pavilions is a temple consisting of more than 2 Buddha's Pavilions. Individual Buddha's Pavilions tend to form distinguished area, or to keep independent axis from other Buddha's Pavilions. This study is to understand the philosophy of layout of individual Buddha's Pavilions located in the Temple with Multi-Buddha's Pavilions. To investigate a relationship to layout of individual Buddha's Pavilions on the basis of Buddhism doctrine makes us to understand philosophies about temple layout which temple constructors had. Bulkooksa, a temple having several pavilions placed in parallel, integrates diverse philosophies such as Vairocana Buddha-Ksetra from Vairocana Buddha's Pavilion, Sakyamuni Buddha-Ksetra from both Sakyamuni Buddha's Pavilion and two stupa, and Amitayus Buddha-Ksetra (Sukhavati) from Amitayus Buddha-Ksetra Pavilion. Sakyamuni Buddha's Pavilion and Amitayus Buddha's Pavilion are placed east to west in parallel, and Vairocana Buddha's Pavilion is placed behind them. Beobjusa, a temple having several pavilions placed cross axis, combines three axes such as the first, main axis linking Kumkang Gate - Chunwang Gate - Palsang Pavilion - Amitayus Buddha's Pavilion - Sakyamuni Buddha's Pavilion, the second axis linking Palsang Pavilion -Maitreya Pavilion, and the third axis linking Amitayus Buddha's Pavilion - Avalokiteshvara Pavilion. Relationship among each Buddha's land is clearly expressed by means of this cross axis layout of Buddha's Pavilions, reflecting a philosophy of rebirth in Nirvana that Wonhyo and Eusang propagated. Buseoksa, a temple having several pavilions placed the before and the behind, combines three Buddha's lands such as Maitreya Buddha-Ksetra, Amitayus Buddha-Ksetra and Vairocana Buddha-Ksetra, by means of arrangement of Maitreya Pavilion, Anyang Pavilion and Amitayus Buddha's Pavilion at bended axis, and east facing Amitayus Buddha. By investigating the philosophy of Temple layout with Multi-Buddha's Pavilions in this study, Buddha's Land conception, for people, that ancient Korean temples have, is understood.