• Korean Journal of Child Studies
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• v.3
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• pp.115-126
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• 1982

Nobody denies that to detect a view of children agreeable to us is one of our tasks. Studying the Early Buddhist Scriptures, for the purpose of finding and the view of children entered the priesthood of Buddhism rooted deeply in our culture, I can find out the following conclusions. 1. Buddha regards that adults and children are same in that both of them are equally able to attain Nirvana, and he recognizes the differences between adults and children appeared in body and mind in the process of spiritual discipline. 2. He consideres that parent's worldly love is needed to the children priests below the age of 12. 3. He called priests over the age of 12 to 20 children priests, and he said that they have to be under a certain guard in particular, because unlike adults they have a lot of problem in the discipline process. 4. In the view of human being's growth and development, it is assumed that the group of children priests played a part as a group of spiritual discipline for youths. 5. It's regarded that the group of children priests also had function as a group of child welfare of today. 6. In other side, we can see Buddha's strict view of education for children priests, that is, even though they were children they had to discipline themselves thoroughly according to the view of values of Buddhism as far as they are priests who entered the temple. 7. Even if they are children, only minimal living things are permitted to them, and an ascetic life is required to them. In modern sense, how can such views be accepted and used? I think, this is our new task deeply looked into again in the standpoint of education of whole man rooted in religions psychology.

• Fashion & Textile Research Journal
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• v.5 no.5
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• pp.481-494
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• 2003

The Gamrotenghwa of the Choson Dynasty is a unique genre of buddhist painting in that the destiny of the dead souls and the guidance to nirvana are expressed in reality. More than 50 of the Gamrotenghwa are known to be present, and the lower part of the paintings includes a wide assortment of folk customary scenes reflecting the social life style of the time when the painting was drawn, such as difficulties in life. public life, punishment and war. Changes in the costume of the people shown on the customary scenes of the Gamrotenghwa according to the time based changes in painting style were investigated in this study. The results are summarized in three points. First, the costumes of bureaucrats showed a tendency of preservation without any major changes in the painting. On the other hand, costumes of public and entertainer in the scenes were very close to those worn by the people at that time. The realistic description of public life in the painting may establish the value of the Gamrotenghwa as the historical documents. Second, the costume of the people in the painting showed a dual structure as the social positions; bureaucrats wore various official hats, large coats and belts to expose their social prestige. while the general public wore simple and convenient clothing which is divided into shirt and pants. The dual structure of the costume in the painting is in well accordance with that of the later period of Choson dynasty, suggesting that the customary scenes in the painting represent the social life style of the period. Finally, the customary scenes in the Gamrotenghwa are very variegated. which shows a variety of beauty of wearing even though they look coarse in a sense. The diversity of wearing beauty in the picture may contribute to the recreation of the beauty of shape in the new design of Hanbok.

• Journal of the Korean Society of Clothing and Textiles
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• v.46 no.1
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• pp.49-62
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• 2022

The embroidered Kasaya is the twenty-five column Kasaya of Triratna: Buddha, Dharma, and Sangha. Even though it is a representative artifact of embroidery, the method of manufacturing heavily depends on the collector's reports. This study focuses on the prayer's recorder: Gonmyeong Park, born in Muja, and Ven. Haebung, who acted as a historical investigator of embroidered Kasaya. The beginning of Haebung's public record was in 1815, and his entrance into nirvana in 1826. The birth year of prayer in Muja was 1768. Therefore, the embroidered Kasaya was manufactured at the end of the 18th century or the early 19th century. Haebung appears to have played a critical role in historical investigation, and consequently the 125 icons of Triratna are almost identical in three treasures: the Kasaya at Seonamsa Temple, the embroidered Kasaya, and the painting of the embroidered Kasaya at Cheongnyongsa Temple. The embroidered Kasaya was particularly affected by the religion of a thousand Buddhas and by Triratna in the late Joseon era. Unlike the Kasaya of a thousand Buddhas in the Ming and Qing Dynasties, the embroidered Kasaya shows the Triratna in detail, suggesting that the icons of Triratna were newly created.

• KOMUNHWA
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• no.70
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• pp.17-34
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• 2007

Jigangkooksa's Monument at Beopchonsa is a monument representing the Goryeo Era, registered as the National Treasure No. 59. Haerin was a descent of a small regional clan, who overcame a number of challenges to become the leader of the nation at the age of 75. The tower and monument built after his death are among the finest works of the Goryeo Era. The Yongwha-world of the Jigangkooksa's Monument is the expression of a new utopia, which cannot be found in numerous Buddhist arts including Buddhist holy picture's art or other Codex. After passing through the pillar of cloud where 4 heavenly birds play, the new world of vault unfolds. Below are the 13 mountains which stand for 13th Heaven. In the center stands Tusita, the sky. On the top of Tusita is a Nagapuspa. The Nagapuspa in general has wooden pillars of treasure dragon patterns with dragonhead-shaped flowers on top. On the bottom, indrajala hang down. The Yongwha-world of the Jigangkooksa's Monument is carved with patterns related to Maitreya entering Nirvana. Jigangkooksa was active in the Moonjong Kingdom, the most prosperous times of the Goryeo Era, and led the publication of the Buddhism's Collection of Sacred Writings, the holiest work of the Goryeo people. At the time, people have offered on his tower a picture of him as the owner of Yongwha-world, with the utmost respect. This was the ideal utopia perceived by the people of Goryeo.

• (The)Korea Educational Review
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• v.24 no.4
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• pp.287-311
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• 2018

This research identifies an educational ideal, purpose of goal intrinsic to Hindu ashrama and provide a concrete list of appropriate educational contents and methods in accordance with them. The ideal is moksa a pursuit of spiritual liberation. The goal is to be consciously aware of and practice the Dharma at each of the four stages of life, as preserved in ashrama, by completing the educational contents and methods in each stage. In the fist stage, the student stage, the goal is to learn social laws, recognize his vocation and responsibilities through studying Veda, and engage in apprenticeship with the teacher. In the second stage, the householder stage, the goal is to get married, take care of his family, and produce the kinds of service the society requires of him. In order to do so, he is expected to learn in his ordinary life the manners for family members and the ways of ancestral rituals. In the third stage, the self-disciplined stage, the goal is to retire from social responsibilities, behave in accordance with norms and rules, and set oneself free from material desire. In order to do so, he is expected to complete the eight stage of yoga and practice asceticism. In the four stage, the nirvana stage, the goal is to completely free from obsession and reaches the spiritual liberation. In order to do so, one is expected to participate in meditation and pilgrimage to the Holy Land until he reaches the final point.

• Journal of Popular Narrative
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• v.26 no.4
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• pp.183-212
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• 2020

GL(Girls' Love), which deals with romance between women, is considered a small, minor culture in the sub-culture market. Nevertheless, recent 'reboot feminism' in the voice of women in the epic that appears to be the central protagonist is increased, and interest in naturally glIncreasing. It encourages those who declare "post BL" to consume GLs featuring female characters instead of male characters. In an atmosphere where female creators consume female dictionaries who write women's stories and argue that they should expand the scope of their female counterparts, "Her Simcheong," a webtoon that won the 2018 Our Comics Award, explores the possibility of female epic through rewriting myths. Gender norms given to women, such as filial piety and nirvana, all get new names in . A good daughter is a liar, and a good wife has a woman she loves. Besides Simcheong, hit-and-run mothers, Jang Seung-sang's wife and Jang Seung-sang's daughter-in-law also focus on female characters' stories, highlighting solidarity among women to survive in a male-dominated society. In this process, solidarity among women naturally leads to GL imagination. Her Simcheong describes direct sexual contact, such as kissing and hugging among women, as beautiful illustrations, and shows romance between women in a manless world. While solidarity among women is always regarded as 'undangerous' friendship or girlish sensibility, the romance between women in breaks the cultural rules of women's growth novel and women's trade. This reveals the inconsistency of the conspiratorial male solidarity, which has been trading women around hegemony.

• Journal of Korea Entertainment Industry Association
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• v.14 no.3
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• pp.267-275
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• 2020

Even ordinary-looking plays can have a profound meaning. Based on this assumption, Eugene Pink (1960) has established an analytical model of play with five elements, namely "delight", "meaning", "community", "rules" and "tools." It was an effort to reflect on the true meaning of play beyond the cortical entertaining nature of play. In this study, it was carried out that all the texts containing images and performance from the EBS character "Pengsu" were selected, since he emerged as a new star in 2019. And also his play structure was analyzed by applying the Pink's model. As a result, Pengsu's play structure was confirmed to be systematic and complete as a play prototype because it was well-organized with five elements of play. It was regarded as a successful character that skillfully attracts participants to the play world. Among the components of the play, "fun" was found to be his funny appearance, sudden and unconventional behavior, "meaning" was the elimination of authoritarianism, self-esteeming and energizing, "community" was a multi-platform media user who crossed off-on-line, analog-digital-line, "rules" was to set his concept fixed as a young stranger with an ego to unreveal his identity, and "tools" was shown as his character itself and continual discourse. It shows that until now, Pengsu has a social net function of quite spreading the positive meaning of encouragement and comfort, advice and guide, consideration and forgiveness, introspection and nirvana to all members of our society, including the youth who are struggling with uncertainty and anxiety by showing rather exaggerated and stimulating performance that precisely combines these play elements.

• (The) Research of the performance art and culture
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• no.36
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• pp.751-781
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• 2018

Task of circling the pagoda of Waljeongsa(Woljeongsa Tabdori) is the major intangible cultural heritage with representativeness and historical meaning as a Buddhism culture, one of the Buddhism folk plays, which was firstly played after the liberation. Woljeongsa Tabdori holds significant designation importance in terms of Buddhism folklore heritage with Korean unique tradition and identity of Gangwon-do province. Temples are demonstrating Tabdori nationwide but Woljeongsa Tabdori is the unique case that systematically inherits the culture based on the designation of being intangible cultural heritage. That is why it is needed to focus on the cultural and internal value of Woljeongsa Tabdori. Tabdori is the integrated symbol of Buddhism respect and worship to the Buddha and pagoda. It is hard to presume the originality of Woljeongsa Tabdori: given the history of Woljeonsa temple, it lies into Goguryeo traditional play and Bokhui(Pagoda circling folk play) in Silla era. It fits into the courtesy of Circumambulating Stupa considering Moon in Goguryo mural, background of Odaesan Hwaeom thought/tripitaka and essence of Octagonal 9-story stone pagoda. At the first stage of Tabdori, Buddhist musical instruments such as Buddhism temple bell, singing bowl, cloud-shaped gong and wooden-fish. However, later, Samhyeon Yukgak has been added and then, Boyeom and Bakpaljeongjinga were singing: it could be interpreted that it was a pure Buddhist ceremony but it has become to have traditional aspect and been spread to the public. The origin of Woljeongsa Tabdori is related to the explanation of Circumambulating Stupa that experiences the glory of the ending ceremony. When a temple has a rite, the Buddhists make an offering to the Buddha. At that time, Buddhist prayer, sermon and chant are followed. After the rite, the Buddhists are circling the pagoda with the monks while praying for Buddhist charity and making their own wishes. It prays not only going after death to Nirvana of the one but also national prosperity and the welfare of the people for peaceful reign. As the temple holds bigger rites, many Buddhists gather and the Tabdori was a success. The scene of circling the pagoda and making own wishes in line with the Buddhist sermon was solemn. The idea on changes and convergence of Woljeongsa Tabdori requires strategic inheritance to promote the transmission while maintaining the paragon and purpose of designating the cultural heritage and reviving its identity. Korean Tabdori was held in Buddha's birthday in April and the mid-autumn day. Tabdori is a memorial service type Buddhist ceremony that once the monk holds the Buddhist rosary, circles the pagoda and sings the great mind and charity of the Buddha, Buddhists follow the step, lighting the lantern, circling the pagoda and praying for the gentle and easy death. Transmission education of the successor, diversified approach of the expert's advice and discourse on the revival of the origin should be reinforced in phases.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.191-221
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• 2019

This study aims to analyze the post-humanistic imagination that has emerged as a major academic thesis in Korean literature, especially novels. In particular, this paper focuses on Cho Ha-hyung's two novels Chimera's Morning(2004) and A Prefabricated Bodhi Tree(2008), published in the early 2000s, for intensive analysis. Post-humanism can be seen as an extension of post-modernism that tried to overcome the limitations of modernity and seek to establish a new world view. In particular, this thought pays attention to the comprehensive understanding of how the rapid development of science and technology, which has developed since the 20th century, has changed the view of humanity and human-centered civilization itself. At the concrete level, it is developing in the direction of constructing a new subject idea by reflecting and dismantling Western-, reason-, and male-centered power mechanisms that are the core of modern civilization. Cho attempts to discover and re-illuminate the surrounding figures, non-humans, and objects that were not noticed in the classic works written in the past. This ideological flow reflects the fact that the concept of human beings, which had been dominated by the humanities in recent years, has been completely changed, and the natural science and technology perspective is applied to the discourse field in various ways. From the point of view of post-humanism, objects that have not been classified as humans and objects that were considered inferior to humans should be included in human or comparable levels. These questions generate interdisciplinary research tasks by involving the large categories of philosophy, such as ontology, epistemology and empirical fields, as well as calling for the participation of the entire literature, science and social sciences. Against the backdrop of a disaster-hit world, Chimera's Morning and A Prefabricated Bodhi Tree depict human beings as variants transformed by bio-technology, and creatures made out of the artificial intelligence built by computer simulations. Post-humanistic ideas in Cho's novels provide a reflective opportunity to comprehensively reconsider the world's shape and human identity reproduced in the text, and to re-explore boundary lines and hierarchy order that distinguish between human and non-human.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.2-31
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• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.