왜 벽지불로 인해 공덕을 얻으려하는가 -벽지불에 대한 새로운 이해를 위해-

원혜영 ( Hae Young Won ) 동양철학연구회 2013 동양철학연구 Vol.75 No.-

There is a need to establish a new concept we generally know as pratyekabuddha. Self-enlightenment (or realization by self alone) in the early Buddhist tradition is not uncommon. Just look at the mystical and performance arts of the pratyekabuddha in respect to the public as the audience. The literal meaning of eka (or alone), is to enter into religious life symbolically. Hae-Young, Won This is special because in pratyekabuddha, there is no teacher and the enlightenment comes to the self without guidance from a teacher. This is the reason to give blessing and benefit to the people born in the heaves in respect to pratyekabuddha. Building merits as offerings were a clearly professed practice in pratyekabuddha. As recorded in the Buddhist text, Hsuan-tsang, he visited India during the seventh century and visited numerous pratyekabuddha stupas. Pratyekabuddha and Buddha cannot exist simultaneously in a single era. Many scholars believe that the emergence of pratyekabuddha was during the period where ``Non-Buddha`` phenomenon prevailed. The magical powers of pratyekabuddha were noted in the early Buddhist texts. The merit gained in one``s previous life is important to the future life. The magical powers that are taught by pratyekabuddha are a distinct characteristic of the practice. Stock images are fundamentally about pratyekabuddha and tend to be conservative. In this manner, his images can be newly reestablished. And this is possible through the careful historical research of the past and even present.

아난에 대한 힐난과 그 변명

원혜영 ( Hae Young Won ) 사단법인 한국교수불자연합회 2015 한국교수불자연합학회지 Vol.21 No.2

The elders at the council then addressed Ananda with a series of reproaches. He had neglected to question the Buddha about the minor and least important precepts, he had put his foot on his cloak, he allowed his body to be defiled by women`s tears, he had not asked him to prolong his stay in this world and, finally, he had pleaded for the entry of women into the order. Even though he felt perfectly innocent, Ananda confessed those faults out of regard for the community. Many other considerations could be advanced concerning this tradition of the council. The little that has been said about them is enough to demonstrate that it would be imprudent to commit oneself for or against the historicity of the councils. In itself, the account abounds in improbabilities and anachromisms, it is steeped in the marvellous and exploits myths and literary themes which are no more than commonplaces. When compared with one another, the various narratives which have come down to us disagree over almost every point, date and place of council, persons who took part in them, the activity which was carried out at them. The tradition of the councils is only indirectly connected with the mainstream of the canonical writings. It appears only in later sutra which are not included in the early collections. It is merely as an appendix that it appears in the Vinayas of the various schools after undergoing the necessary modifications. They were accepted as a whole by the early community and constituted the common heritage of the Buddhist sects which were subsequently to develop.

돈황문헌에서 「김광명경(金光明經)」과 「합부김광명경(合部金光明經)」 일부(一部) 사본 조사 조사 -사본의 특이사항을 중심으로 중심으로-

원혜영 ( Hae Young Won ) 사단법인 한국교수불자연합회 2013 한국교수불자연합학회지 Vol.19 No.2

The purpose of this study is to investigate the difference in the characteristics of the manuscripts associated with the Sutra of Golden Light(金光明經) from the Dunhuang Manuscripts. The manuscripts were completed from approximately the 4th to the 5th century when royal authority was strengthened in India. Also, it was during this period that the contents of the scriptures were accepted by the Chinese, and different version so fit seemed to appear. As both the Sutra of Golden Light (金光明經) and the Overall Compilation of the Sutra of Golden Light (合部金光明經) focused on patriotism, their translation was planned studiously and revised, complemented, and added to in China for a long time. In parts of the Sutra of Golden Light (金光明經), it is possible to distinguish parts equivalent to, deleted from, and repetitive to the Korean Canon and the Dunhuang Manuscripts. Moreover, the intentions of the maunuscriptor also can be inferred from comparison to the latter two texts. There are 64 manuscripts of Beijing version, 12 of Russian version, 44 of Stein version, and 11 of Pelliot versions of the Sutra of Golden Light (K.1465, T.0663); thus, 49% are from Beijing, 9% are from Russia, and Stein and Pelliot make up 34% and 8% respectively. In parts of the Overall Compilation of the Sutra of Golden Light (合部金光明經), there are 13 manuscripts of Beijing version, 26 of Russian version, 33 of Stein version, and 1 of Pelliot versions of the Sutra of Golden Light (K.0128, T.0664); thus, 17% are from Beijing, 33% are from Russia, and Stein and Pelliot make up 49% and 1% respectively. The manuscripts of Dunhuang show that widespread distribution related with different versions of Dunhuang developed. In addition, a comparison with the Korean Canon(高麗大藏經) and Taisho Canon(新脩大藏經) provides evidence of how diverse the names of titles were and what kinds of scriptures were transcribed in those days.

기억과 전승의 메커니즘

원혜영 ( Won Hae-young ) 사단법인 한국교수불자연합회 2017 한국교수불자연합학회지 Vol.23 No.1

The structure of contemplation and sympathy in the early buddhism was woven not by historical events but by the transmission of texts describing episodes objectively and calmly, in other words the generality of a structure of memory· The early Buddhist communities have been keeping the universal and horizontal tradition of sharing and openness by way of reciting or loudly speaking holy scriptures, which have gone the round of the Internet or web sites nowadays, together for a long time· Tipitaka which monks always repeat from memory can be picked out anytime and appreciated anywhere like the materials floating on the Internet or web sites· It is a very amazing idea· It means that adherence of the traditional way by no means fell behind to the modern tools· It might be quite a superior way, because it has maintained a universal and horizontal popularization of the texts for over thousands of years, entirely using the traditional system· Accordingly, the purpose of this paper is to examine the mechanism of memory and transmission having a long historical tradition through Tipitaka·

불교문학과 인성교육 -초기불교 문학의 상상력과 다양성을 위해-

원혜영 ( Won Hae-young ) 사단법인 한국교수불자연합회 2018 한국교수불자연합학회지 Vol.24 No.1

This paper intends to understand the relations between Buddhist literature and Personality education. What sort of procedures do readers follow in responding to the Buddhist literature as they do? Thinking about readers and the way they make sense of Buddhist literature has led to what has been called 'reader response', which claims that the meaning of the text is the experience of the reader an experience that includes morality, conjectures, and self-corrections. If the Buddhist literature is conceives as a succession of actions on the understanding of a reader, then an interpretation of the literature can be a story of that encounter, various conventions or expectations are brought into play, connections are posited, and expectations defeated or confirmed. Fiction deceives us in so far as it is feigned, but this is not a primary act of deception, because it is aimed at one even more profound, exposing it, helping to release us from it. I consider the personality education background as the Buddhist literature. What the Buddhist literature is we must ask: From how the Buddhist literature to read actively? How to present a sensational Buddhist literature? When the Buddhist literature embraced in the categories of literature, it will become the world's literature.

붓다와 사리불의 입멸과정에서 보인 상관성 연구

원혜영 ( Hae Young Won ) 동양철학연구회 2014 동양철학연구 Vol.78 No.-

Why is the process of Buddhist death similar for Buddha and Sariputta? Even though the process is such a private and individualized experience, the internal experiences that both Buddha and Sariputta underwent are discussed in the early Buddhist texts. In particular, the four stages of Jhana or meditation, is a meditative practice that was common throughout the various religions that existed during Buddha`s time. The four stages of Jhana, which is present in both Buddha and Sariputta`s process of Buddhist death, exist as episodes. By being presented as episodes, the practice was able to be generalized to the public. The four stages of Jhana or meditation: four absorptions(samapatti), contemplations, or samadhi to be reborn in the Four Jhana Heavens. It is also called Sajeongryeo or simply Sajyeong. The first Jhana or contemplation is characterized by attaining the joy and bliss arising from solitude and freedom from desires and sins. The second Jhana or contemplation is characterized by attaining the joy and bliss arising from the cessation of discursive or speculative thoughts. The third Jhana or contemplation is characterized by abiding in equanimity leaving all speculative thoughts behind. The fourth Jhana or contemplation is characterized by utter purity and equanimity beyond pleasure or pain, elation or depression. In early Buddhism, the four stages of Jhana were regarded as a highly effective meditative method. Ultimately however, as it got associated with the triple realm, the practice got degraded as a method of practice to be reborn in the world of form, or Rupa-dhatu. There are differences in detail among the various texts, but nothing significant. The four stages of Jhana that were present in both the process of Buddhist deaths of Buddha and Sariputta were enough to pique the public`s curiosity, and served as the reason why this early method of practice is still very much present among the public today.

돈황문헌의 『佛說佛名經(불설불명경)』 연구

원혜영 ( Hae Young Won ) 연세대학교 국학연구원 2016 동방학지 Vol.175 No.-

Among the unlisted Buddhist scriptures, the Foshuo-foming-jing(佛說佛名經) system is particularly peculiar and noteworthy as it transcribed the name and pen name of the Buddhas, of the bodhisattva and of the pratyeka-buddha, the titles of the sacred books, etc. one-by-one. In this study, a classification system was devised for the Tunhuang literature (12 volumes) and was compared with the classification system designed for the Tripitaka Korea (30 volumes). Those 30 volumes were closely related to the 16 volumes distributed over a longer period of time, while 20 other volumes were classified as fake scriptures written by the Chinese according to Bang Kwangchang’s claim. This seems to be a perfect edition, as the copy of the Tunhuang can be compared with the Tripitaka Korea. Many folk beliefs and indigenous materials from the Foming-jing(佛名經) originate from the Tunhuang. The scribes who distributed the sacred book must have adored and propagated Buddhism. The fact that there is a considerable number of other versions means that it was a popular book, although its status was quite different from that of other Buddhist scriptures. Although Foming-jing(佛名經) was excluded from the sacred books, it emphasized desperate good deeds through the recitation of the scripture by enumerating the name of the Buddhas and of all the saints. This could be regarded as an expression of the home-based propagation for home-bound devotees to keep the new hegemonic tradition running. New perspectives departing from those used to discuss the main scriptures are required to understand the real authority of Foming-jing(佛名經).

삼장(三藏, Tri-Pitaka)텍스트의 해석 양상들 -성서학과 불교경전과의 간격을 토대로 하여-

원혜영 ( Won Hae-young ) 충남대학교 인문과학연구소 2019 인문학연구 Vol.58 No.3

초기불교 삼장텍스트는 전법의 기본근간으로, 권위적이고 원천적인 본래적 의미를 가졌다. 더불어 종교적 감성과 직관을 소유한 만큼 시대를 넘어서는 훌륭한 매체이다. 삼장텍스트의 이러한 이중적이고 모순적일수 있는 성격은, 세간과 출세간을 넘나들고 있는 삼장자체의 성격이기도 하며, ‘종교적 권위’와 ‘감성과 직관’이라는 서로 다른 양상들을 함유하고 있어 독특한 위상을 가졌다. 우리 주변에 누군가가 종교적 ‘직관과 감성’을 거론한다면, 단순하게 그/그녀만의 감정 정도로 흘려버리고, 그렇게 대하는 것에 익숙해 있는 자신을 발견할 것이다. 종교 본연의 감정을 메마른 상태로 받아들여 그대로 노출시킨다. 슐라이어마허는 ‘종교적 직관과 감성’이 종교 본래의미라고 규정한다. 반면, 불교도들은 깨달음의 유무를 삼장을 통해서 확인하는 절차를 그대로 보여준다. 종교적 직관과 감성이, 텍스트인 경전과 구별되어야 한다는 서양학자들의 견해와 다르게, 불교도들은 삼장에게 무한한 가능성을 기대한다. 인쇄된 활자가 고대 전통한 비구들의 작품이라는 사실이 삼장권위를 객관적 현실로 바꾸어 놓지만, 철저하게 계획되고 공들인 문헌이라는 사실과 더불어 붓다의 직설이라는 후광으로 전법에 효과적이었다. 또한 감성과 직관을 지녔다는 점도 높이 평가해야 한다. 원천적 삼장을 재정립하려는 시도는 현대학자들에 의해 가해졌다. 에띠엔 라모뜨, 오스카 본 휘뉘바, 유 코 레이, 전재성 등등의 학자들은 방대한 삼장을 그들 나름대로 해석한다. 또한 의미를 부여해서 대중과 엘리트층에게 삼장을 친밀하고 고급스럽게 재정립한다. 그리고 토인비는 삼장텍스트를 서양의 존재론 관점인 ‘욕망의 역설’로 비판 해석하여 뜨거운 논쟁을 벌였다. 서양철학의 시각에서, 삼장텍스트는 흥미진진한 모순과 역설로 대중의 인기를 얻었다. 삼장 텍스트는 고대 불교공동체를 지탱하게 하는 근원이자, 새로운 소통 마당으로 다각적인 모습을 지녔으므로, 그 자체가 현대불교공동체에게 새로운 양상들을 내놓는 결과를 가져왔다. Tripitaka texts in early Buddhism as a basic fundamental foundation for dharma-transmission embrace its original and authentic meaning with dignity. Furthermore, it plays an important role as a medium which transcends time by exemplifying the properties of emotions and intuitions in Buddhism. The duality and contradictory aspects of Tripitaka text imply the nature of Tripitaka itself, which encompasses the mundane and supra-mundane world. This nature makes Buddhism unique and the texts should be treated differently from religious texts in other religions. The status in Tripitaka text occupies a very distinctive trait which contains different aspects of 'religious authority' and 'emotions and intuitions'. If someone around us refers religious 'intuitions and emotions', the person would find him or herself who is familiar with the attitude being treated such way his or her own emotions. It considers the true emotions of a religion as they are and reveals them just like they are. Schleiermacher stated that 'religious intuitions and emotions' are original meaning of religions. Meanwhile, The Tripitaka shows the procedures of verifying the enlightenment. Contrary to Western Scholars who claimed that religious intuitions should be distinguished from scriptures written in texts, Buddhists expect boundless possibilities from Tripitaka. The Fact that printed typographies are works done by bhikkus, who were fully aware of ancient times, transforms the dignity of Tripitaka into objective reality. The literature, which was a product of thorough planning and elaborative workmanship, makes the dharma-transmission effective while communicating the direct lectures of Buddha. The fact that it embraces traits of emotions and intuitions should be highly valued. Scholars in modern times have reestablish the intrinsic Tripitaka. Academic scholars like Etinne Lamotte, Oskar von Hinuber, U Ko Lay and Jeon Jaesung tried to interpret the extensive Tripitaka with their own perspective. They also assigned significant meaning to it and tried to reestablish intimacy and exclusive state of Tripitaka in the eyes of the general public and intellectual elites. A. J. Toynbee who criticized the text of Tripitaka with an ontological perspective in Western world interpreted it as 'paradox of desires', which caused disputes. In the perspective of Western philosophy, the text of Tripitaka became popular with public because of its interesting contradiction and paradox. This can be an alternative measure for the effective dharma-transmission. The text of Tripitaka is a fundamental origin for ancient community of Buddhism and a new form of communication, and this bring new modern Buddhist communities.

돈황사본 『金光明最勝王經』에 관한 서지적 고찰 -현대출판물에서 오류와 재편을 중심으로-

원혜영 ( Hae Young Won ) 고려대학교 민족문화연구원 2013 민족문화연구 Vol.60 No.-

This research focuses on the characteristics of the copy of Sovereign Kings of the Golden Light Sutra in the Dunhuang Manuscripts. Sovereign Kings of the Golden Light Sutra is a part of Sutra of Golden Light that has a very strong patriotic characteristic. The translation was by Eui Jung. In parts of Sovereign Kings of the Golden Light Sutra, there exists a manuscript that the King himself wrote. It is possible to distinguish parts equivalent to, deleted from, and repetitive to the Tripitaka Koreanan period and the Dunhuang Manuscripts. Moreover, the intentions of the maunuscriptor also can be inferred from comparison to the latter two texts. There are 585 manuscripts of Beijing version, 173 of Russian version, 300 of Stein version, and 34 of Pelliot versions of Sovereign Kings of the Golden Light Sutra (K.0127, T.0655); thus, 53% are from Beijing, 16% are from Russia, and Stein and Pelliot make up 27% and 3% respectively. The research conducted on the original version found in the Dunhuang Manuscripts are currently active. The reason is because of its diverse quantity. In the perspective of content and bibliography, the comparative studies highly depend on diversity and completeness of the foundation texts of the Tripitaka Koreanan. The publication of the private copy of Sovereign Kings of the Golden Light Sutra is special in that it allows partial and brief understanding of the text. Parts are reviewed by comparing and contrasting it with Taisho Tripitaka.

돌아온 탕자 텍스트에서 볼 수 있는 인간 자유를 행한 열망

원혜영(Hae-Young Won) 한국민족사상학회 2023 민족사상 Vol.17 No.1

자유는 모든 욕망을 추구하기 위한 전제 조건이다. 법화경의 장자궁자(長者窮子), 누가복음의 탕자, 렘브란트의 '방탕한 아들의 귀환'과 앙드레 지드의 문학작품, 완월회맹연 등이 수록된 '타락한 아들 시리즈'는 인간 존엄성의 근간이자 토대이다. 이는 개인의 부나 지위에 따른 것이 아니라 자연적 성향을 있는 그대로 인식함에 따른 것임을 강조한다. 아버지는 아들의 성공을 기준으로 평가하지 않는다. ‘탕자 시리즈’는 동서양의 종교, 문학, 예술에서 발견되는 개인의 ‘일탈’로 치부되면서 ‘자유’의 가치를 강조한다. 창조적이고 도전적인 정신이 나타난 것은 ‘자유’로 인한 것이다. 탕자 시리즈는 자유에 대한 허용이 아버지의 허락으로 최고점을 이룬다. 《탕자 시리즈》는 인간 존엄성을 근간으로 하는 시대가 요구하는 정체성에 뿌리를 두고 있다. 이들 작품의 구조와 맥락은 거의 유사하지만, 민족적 습관과 종교적 성향, 가부장제에 관련된 사회적 경향 등등으로 다양하게 분석된다. 게다가, 그것들은 붓다가 출가를 영위하기 위해 그의 집을 버렸다는 설명과 유사하다. 분석의 핵심은 탕자가 집으로 돌아오는 결과적 사건을 주요하게 다루며, 긍정적이고 부정적으로 자유를 지향하는 삶에 대한 다양한 장르에서 대조적인 서술과 해석의 소개에 있다. Freedom is a prerequisite for pursuing all desires. The Prodigal Son Series, which includes the prodigal son of The Saddharma Pundarika Sutra, the prodigal son of the Gospel of Luke, Rembrandt's ‘Return of the prodigal son,’ Andrejid's literary work, and the Wanwolhoemaengyeon (玩月會盟宴), is the foundation and foundation of human dignity. It emphasizes that this is not based on the wealth or status of an individual but on recognizing the natural tendency as it is. A father does not evaluate his son based on his success. The Prodigal Son series highlights the important value of freedom, examining deviations found in religions, literature, and paintings in the East and West. It was from the freedom to dream of deviance that a creative and challenging spirit emerged. Allowance for freedom peaks with father's permission. The “The Prodigal Son Series” is rooted in the identity demanded by the times based on human dignity. The structure and context of these works are almost similar, but they are analyzed in various ways by ethnic habits, religious tendencies, and social trends related to patriarchy. In addition, they are similar to the explanation that Buddha abandoned his house to become a priest. The key to the analysis is the introduction of contrasting descriptions and interpretations in various genres of life, which deals primarily with the consequential events of the Prodigal's return home, and positively and negatively toward freedom.