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이병찬 ( Lee Byeong-chan ) 동아시아불교문화학회 2016 동아시아불교문화 Vol.0 No.28
본 연구는 초기ㆍ부파불교와 대승불교에 나타난 생사관을 토대로 선불교에서 나타난 생사관을 고찰하고자 한다. 초기ㆍ부파불교는 신체적인 생사 즉 오온의 취합과 이산, 壽, 煖, 識의 기준을 통해서 생사를 바라보는 것을 알수 있다. 인연 특히 삼사화합에 의해서 생유(生有)가 시작되고, 삶은 연기에 의해서 유지되고, 사대의 해체의 인해서 사유(死有)로 나아간다. 초기ㆍ부파 불교의 생사는 자성적 연기관을 바탕으로 생사를 반대개념으로 파악하고 있다. 반면 대승불교는 무자성적 연기관을 바탕으로 생사를 동일개념 즉 생사일여로 파악하고 있다. 생사일여의 관점은 선불교에서 극대화된다고 할 수 있고, 선사들의 죽음의 예는 이를 체화하고 있다고 할 수 있다. 초기대승경전인 『금강경』은 생사의 想을 만들지 않고 무자성의 관점에서 생사를 꿈, 그림자, 허깨비, 물거품과 같이 보는 것을 제시한다. 『유마경』에서는 생사를 불이의 관점에서 본다. 『열반경』의 불신상주(佛身常住)와 실유불성(悉有佛性) 사상은 붓다가 될 수 있는 잠재태라는 관점에서 생사의 문제를 해결하고 있다. 『육조단경』에서 혜능은 생멸은 없고, 무주 즉 생사에 머물지 않고, 대치법으로 생멸을 다룬다. 『벽암록』과 『무문관』의 생사관은 『신심명』의 `지도무난 유염간택`(至道無難 唯?揀擇)을 전제로 하고 있는 것을 볼 수 있다. 도오 화상의 “살았다고도 할 수 없고 죽었다고도 할 수 없다”는 언급과 도솔삼관(兜率三關)은 생사를 간택할 수 없다는 것을 직접적으로 보여준다. 실제로 생사를 간택하지 않는 선사의 죽음을 화산덕보, 보화선사, 등은봉선사, 동산양개화상의 임종장면에서 볼 수 있다. This Study aims at exposing the views of life and death in Early and Abhidharma Buddhism, Mahayana Buddhism and Seon Buddhism. In Early and Abhidharma Buddhism, they reflected on life and death physically. Life and Death are viewed as the accumulation and separation of five aggregates and in terms of Soo(life), Nan(warmth), Sig(consciousness). Early and Abhidharma Buddhism recognized Life and Death as contrary concept. This concept originated from the theory of dependent arising in svabhava. However, Mahayana Buddhism understands life and death to be unseparable, based on thought of Pannaparamita and Buddha-nature. And also it accepts that life and death are ever-present, based on thought of Buddha-nature. the concept which views life and death is one and unseparable, is offered from the theory of dependent arising in non-svabhava. Seon Buddhism tries to integrate thought of Pannaparamita and that of Buddha-nature. Seon Buddhism perceives all of the sufferings are flowers in the empty air, which are rooted from extraordinary human beings or bodhisattva. That is to say, the sufferings are not substantial but ephemeral, which are made by extraordinary human beings. Just knowing this facts is of Buddha itself. Among the activities and traces of Seon masters, the activity of acknowledging death as a whole makes human beings see the realization of the thought of Seon Buddhism. Practice of Seon Buddhism is based on the thought that life and death are an unseparable whole and the Buddha-nature is ever present within human beings, namely sattva. Viewing the life and death through this thought, Seon masters embodied the thoughts of Seon Buddhism.
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특집논문1 불교의 생사관과 생태학, 그현황과 과제 : 불교의 생사관과 생사체험 프로그램 개발의 실제
이병찬 ( Byeong Chan Lee ) 동아시아불교문화학회 2014 동아시아불교문화 Vol.0 No.19
모든 생명체는 태어남과 동시에 죽음을 향해 달려간다. 이는 사람의 경우에도 예외는 아니다. 生死輪廻를 거듭하면서 끝없는 고통의 나락으로 떨어질 수밖에 없는 것이다. 그리고 그 고통의 중심에는 일체에 대한 집착과 욕심이 있게 마련이다. 그러나 진지하게 삶과 죽음에 대하여 숙고해 본다면 집착과 욕심을 걷어내는 마음 다스림을 통해 고통을 극복할 수 있을 것이다. 그런데 실제 죽음을 경험해 볼 수 있다면 그와 대비하여 삶의 진면목을 파악할 수 있겠지만, 그 누구도 자유자재로 죽음을 경험할 수는 없는 일이다. 이에 가상으로나마 죽음을 경험해 볼 수 있는 생사체험 프로그램이 그 대안이 될 수 있을 것이다. 자아성찰을 목적으로 한 염습, 입관 등의 실제적인 프로그램을 통해 체험자의 지나온 삶을 되짚어 보고 아름다운 마무리를 준비할 수 있는 것이다. 이는 체험자로하여금 집착으로 인한 생사윤회의 고통으로부터 벗어나게 하고 꿈과 희망이 있는 긍정적 마음을 불러일으킬 수 있게 하는 좋은 단초가 된다. 나아가 건강한 사회구현에 이바지 하고 인간의 존엄성과 부처의 자비를 일깨우는 데에도 큰 의의가 있다. All living beings goes up towards death begin at the birth. This is not an exception even when the human beings. Will inevitably fall into the endless abyss of pain with repeated live and death(生死輪廻). And at the center of the pain is situated in the heart of the desire for everything. But if you seriously think about life and death, you will be able to overcome the pain by discarding greed. However, understanding of life through death is difficult because you can not experience death. Thus, this experiential program where you can experience a virtual death may be an alternative. He can try to get a chance to rethink their lives through programs that experience a death indirectly. This provides a positive mind, because he``s given the chance to escape from the pain of life and death. This experience program of live and death remind human dignity and compassion of the Buddha.
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이병찬(Byeong-chan, Lee) 어문연구학회 2009 어문연구 Vol.62 No.-
The Book of Songs in China was the lyrics of music. At the first time, there was no way to write music. Therefore, only The Book of Songs(詩經) has remained until now and there is no music book. According to Annals of Zuo in ‘the Spring and Autumn Period', it says that a person who named KyeCheol(季札) saw the music in JU nation. The music of JU nation is The book of Songs(詩經). The person who has arranged the music of The Book of Songs(詩經) was Confucius(孔子) in the first place. But no one knows how he arranged The book of Songs. The music in The Book of Songs seems to be disappeared before JIN nation. Primarily, the music in The Book of Songs was used at Royal Court. Thus, kings of many generations tried to restore it. The first date of using The Book of Songs was surmised in the Tang Dynasty(唐代) after its restoration. The music on Fengya Shiershi Pu(風雅十二時普) was written by Zhao Yan Su(趙彥肅) in Song Dynasty. JuJa(朱子) wrote down this music in Rites The Classic General solution(儀禮經典通解). In Korea, this music is published in Shiyuehuesheng(詩樂和聲) and Shiyuemiaoxie(詩樂妙契) which were written by Seo, MyongEung(徐命膺). He explained in detail about the mutual relation between The Book of Songs and music in these books. Also, Yun, ChunNyeon(尹春年) and Lee, HyeongSang(李衡祥) were interested in Rites The Classic General solution(儀禮經典通解), and they concerned the mutual relation between poet and music. Yun, ChunNyeon(尹春年) explained the way of connection between poet and music. And Lee, HyeongSang(李衡祥) clarified the mutual relation between a music of The Book of Songs and a tone of the interface(界面調) in Korea. The records of Seo, MyongEung(徐命膺), Yun, ChunNyeon(尹春年), and Lee, HyeongSang(李衡祥) are very important materials to understand the relation between The Book of Songs and music. This research has classified the mutual relation between The Book of Songs and music with these materials.
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이병찬(Byeong-chan, Lee) 어문연구학회 2009 어문연구 Vol.59 No.-
The object of this study is Redaction Criticism of Korea & China Shikyung-Ron. The redaction criticism is used for the criticism method of Bible basically. The character of Shikyung is similar with Bible. Therefore, applying the criticism method of Bible is very useful. The redaction criticism has an interest to the person who redact human's purpose of Shikyung. Shikyung has double structure. The structure of precedence is formed a relation between poetry and poetry. And the structure of subordinated position is inside of the poetry. The critics think that the poetry classification and the order as the precedence structure of Shikyung is meaningful. Thus, they have tried to clarify the meaning of poetry classification and the order. In general, it is known that the redactor of Shikyung is Confucius. So major object of redaction criticism is the redacted purpose of Confucius. But it is a problem that the redacted purpose of Confucius is not clear yet. If Confucius has enumerated the poets in Shikyung simply, its structure could not have the meaning. But the structure of Shikyung is not simple and it seems to be haven some meanings. Although Confucius did not redact it, the clarification of the meaning of Shikyung's structure is valuable to make understand about Shikyung. And it is possible that this meaning is from the redactors or the recognition of researcher who studied the structure of Shikyung. The study of Shikyung-Ron is a Meta-Criticism and needs new paradigm. If analyzing the Shikyung-Ron to various reader's response of the literature, the researches which were regarded as the errors before could be recognised their values. Until now, the studies have been many problems and the study of today's Shikyung or Shikyung-Ron stands for literary approach. But the materials of study's object is builded up logic from the side of the search for truth. Thus the researchers get dazzled by logic of objective materials, and then the researchers denied various translation. Today, it is difficult to approach that we translate and understand ancient time of Shikyung without former ages reference of the result. Therefore, accurate institution about the objective of Shikyung or Shikyung-Ron is needed. Actually, it is almost impossible to grasp the substantial truth of Shikyung which is over 2000 years. Although knowing the substantial truth is difficult, it is possible to approach the truth more if we understand translation method of former ages Shikyung-Ron which has redaction criticism of the Shikyung exactly. Through this study, we could not explain the meaning which are the standard and the order of Shikyung's classification. However it is possible to enhance the value of Shikyung by various translation and meaning structure through research procedure. The modern study which tried to disassemble the structure of Shikyung are contained opening new view and risks at the same time. This is advantageous to show the topic of Shikyung and entire trend. But it has to be bewared that it might extinguish the traditional understand and existing structural meaning. For the future, we do not disregard former redaction criticism which has vagueness. We should recognize the troubles which bring about the relation between the precedence structure & the subordinate structure, and the logical conflict between them. And then, it has to be studied the value by the translation.
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