정토학연구 [Journal of the Pure Land Buddhism]

간행물 정보
  • 자료유형
  • 발행기관
    한국정토학회 [The Korean Society of Pure Land Buddhism]
  • ISSN
  • 간기
  • 수록기간
  • 주제분류
    인문학 > 불교학
  • 십진분류
    KDC 220.1 DDC 294
제7권 (14건)

無得 徐燉珏 博士 年譜 및 主要 著書目錄


한국정토학회 정토학연구 제7권 2004.12 pp.3-16

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한국정토학회 정토학연구 제7권 2004.12 pp.17-18

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정토교학의 복지사상


한국정토학회 정토학연구 제7권 2004.12 pp.19-37

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The teaching of the Buddha aims at saving all living beings from their sufferings and leading to the land of the Buddha. It is nothing different from mok있, to which the followers of the Buddha pursue. For this reason, everγ teaching of the Buddha is directly or indirectly related to the welfare of the living beings. That is, what the Buddha intends to teach is that which achieves the Pure Land. In this pure land, everyone sees his own nature as it is and realizes the Buddhahood. As soon as all livings attain such a state, the world of living beings no longer exists and converts into the land of the Buddha. This land of the Buddha is the Pure Land.



元曉思想에 있어서의 社會福祉論

강동균, 한보광

한국정토학회 정토학연구 제7권 2004.12 pp.39-56

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Asoka王의 淨士觀

서성운, 이혜숙

한국정토학회 정토학연구 제7권 2004.12 pp.57-88

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사회복지 관점에서 살펴본 정토삼부경

조보각, 권경임

한국정토학회 정토학연구 제7권 2004.12 pp.89-116

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臨終行儀와 불교적 터미널 케어를 위한 試論

윤현숙, 박영희

한국정토학회 정토학연구 제7권 2004.12 pp.117-167

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한국불교의 특성에 관한 연구


한국정토학회 정토학연구 제7권 2004.12 pp.169-200

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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.



佛敎의 인간론에서 본 釋尊의 여성관


한국정토학회 정토학연구 제7권 2004.12 pp.201-233

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Recently, studies to recognize all territories again in the view of the women are spread. The purpose of these studies is to find women's identity. And new field, ‘Women's Buddhism’ is showing up in Buddhism, as well. Why do this phenomenon get to appear? This starts in recognition there is discrimination between women and men in Buddhism. Śākyamuni's Buddhism is aiming ‘Equality of all living things’. Nevertheless, it is discovered that the Buddhist text contains discriminations constituently about the women. Then, how should we understand these inconsistencies? The purpose of this study is to clear the ambiguity in these inconsistencies. As we know, Buddhism is the religion based on Śākyamuni's dharma which was achieved through tapas for 6 years by Śākyamuni, who was born as a prince of his country. Of course, there may be the development of the various thought by the change of the society and time. However, the root of Buddhism consists in Śākyamuni‘s dharma. And it is in Buddhist text that we can know this Śākyamuni’s dharma. In other words, everything about Buddhism was recorded in Buddhist text. This means that discussion about the women of Buddhism can not but depend on Buddhist text basically. But, we must not forget Buddhism is one of the religions that can not help reflecting cultural circumstance at that time. Even though Śākyamuni spoke about the universal dharma that transcend the time and the space, we should never ignore the time or the social circumstance. That is, Śākyamuni could not always be free in the tradition of the India. Moreover, more than 50% of bhikkhu in saṃha came from the Brahman, which is the leading class in the society of that time. Also it must not be forgotten for the foundation of Buddhism to have been achieved on Brahman society which ignored the right of the women. Thinking about this, we are sure that the view of the women of Buddhism was based on that of the women of Brahman at that time. At this point, Buddhism is the religion that can not help having not only the universal side but realistic side. Therefore, it might be possible for the truth to be distorted if we judge only by the contents that Buddhism text has. Finally, we should discuss both Śākyamuni's view of the women and that of the women of Buddhism considering the two sides of the Buddhism.



초기 유식 논서의 저자와 성립 및 장의 구성에 관한 연구 -『대승장엄경론』과『유가사지론』을 중심으로-


한국정토학회 정토학연구 제7권 2004.12 pp.235-265

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This study is a preliminary research which is designed to review tri-svabhāa found in Mahāāasūālamkāa as one of the earlier arguments of vijnāti-māra. Mahāāasūālamkāa and another, Yogāāabhūi are reportedly much questioned about their chapter configurations, backgrounds and authors and rather much correlated with each other. For the study, first, this researcher reviewed previous studies about the chapter configuration and author of Mahāāasūālamkāa . The researcher agreed with Dr. Suguro Sinzou's assertions that Mahāāasūālamkāa was written by Maitreya as a representative Bodhisattva and compiled mainly by Asaṇa and that the annotation of Mahāāasūālamkāa , or Sūrāaṃkāa-bhāṣya was written by Vasabandhu in accordance with teachings by Asaṇa. Concerning the chapter configuration, the researcher accepted Hayasima Osamu's view with substantial reasons for the acceptance. Second, the researcher discussed the chapter configuration, background and author of Yogāāabhūi , and relations between a part of the written work, Bodhisattva-bhūi and Mahāāasūālamkāa . Considering previous studies, the researcher dealt with a hypothesis that Bodhisattva-bhūi was written by only one author and at the same time another that the work was created by plural authors. Finally the study described in detail Japanese researchers' previous studies showing that Bodhisattva-bhūi was written prior to Mahāāasūālamkāa .



노자와 불교의 해체철학적 해석


한국정토학회 정토학연구 제7권 2004.12 pp.267-293

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If we make a survey of the history of oriental and occidental philosophy regardless of time, to our surprise we might be arrived at a very simple conclusion: there is in effect two kinds of philosophy like constructionism and deconstructionism. The former is related to philosophy of positive action, whereas the latter to philosophy of non-action. Philosophy of action is divided into two sorts of actions: that is to say both economic-technological action and socio-ethical action. Philosophy of the first action is based on egoism, while that of the second action rooted in anti-egoism. In the history of philosophy, I think it was Kant who at first time has well penetrated simultaneously into the two kinds of tendancies immanent in human action. In fact those two kinds of tendancies are inseparable, so that they are double-faced in one coin. Kant named them as unsociable sociability. As it were, the economic technological action is based on human unsociable action, because it is inevitably derived from egoism. On the contrary the socio-ethical action is officially affirmed like sociable action pointing out anti-egoism. In a word, Kant is a great philosopher of positive action. He is eager to change the world both technically and morally. His philosophy of positive action is also based on reason. Positive action in economy-technique and its theoretical reason have been getting a great material progress on the world in exchange for twisting and torturing it. Such an action has brought us a lot of conveniences. But socio-ethical action and its practical reason has poured meanwhile much effort to change morally the world. But the result is not so successful. The reason why it is not so effective is on the fact that practical reason is functioning on reasonable consciousness, while human egoism is placed on the unconscious. So reasonable consciousness is not able to overcome the unconscious desire. The theoretical reason of positive action has come to an enormous development, but it is even growing larger and larger in piling up the very thick and heavy karma of ego-consciousness in exchange for devastating ecologically our world. On the other side the practical reason is enforcing more and more only in the name of moral justification a formal moral obligation without bringing remarkably effective result into reality. So we affirm that philosophy of reason and positive action is filled up in reality with the will to domination or the will to power.



西山休靜의 禪淨觀에 대한 一考


한국정토학회 정토학연구 제7권 2004.12 pp.295-333

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As one can see, “Hyuchong” was an outstanding figure in the history of Korean Buddhism and managed to remain a shining light in the dark times of Korean Buddhism during its oppression in Choson Dynasty. During these hard times where Buddhism was oppressed and Confucianism revered, he devoted 80 years of his life to save the country and the great Dharma. As a human being, however, Hyuchong lost his parents when he was young, and was exposed to the miseries of war and calamity and he therefore came to deeply realize the impermanence of life. As a revivor of the Seon and Kyo Buddhist orders, he not only helped future generations with his work Seonkakwikam(禪家龜鑑) but also tried to harmonize the three religions of Taoism, Confucianism and Buddhism through his work Samkakwikam(三家龜鑑). This is also a reflection of what he tried to accomplish within the Buddhist order - his work Seonkyosok(禪敎釋) tried to harmonize the practises of Seon and kyo as a means to attain enlightenment. Furthermore, while he harmonized the practises of meditation and sutra-reciting, at the same time he established the Sammun suhak(三門修學).



한국 불교호스피스의 현황과 과제


한국정토학회 정토학연구 제7권 2004.12 pp.335-358

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Since the beginning of the 20th century, the development of medical science has been mainly focused and achieved in a complete recovery of a disease. Nevertheless, every year increasing number of people are dying due to such incurable diseases as cancer and AIDS which still cannot be handled with the modern medical science. To meet such needs of the contemporary times, it is no doubt that hospice establishes itself as an alternative for taking care of terminal patients with professionalism and efficiency. The religious groups are greatly interested in hospice to the extent that they can be regarded as the very driving force of advancing contemporary hospice in Korea. However, among various religious groups, buddhism still shows the least enthusiasm in looking after terminal patients. This paper examines the actual status of Korean hospice by exploring its current position. Also, it explains the reasons contemporary buddhism hospice shows lack of enthusiasm compared to other religions. Lastly, it further suggests a few tasks to develop and activate terminal care in buddhism.





한국정토학회 정토학연구 제7권 2004.12 pp.359-373

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