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        한국불교의 특성에 관한 연구

        한보광 한국정토학회 2004 정토학연구 Vol.7 No.-

        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.

      • KCI등재
      • KCI등재
      • KCI등재

        백용성스님의 청소년 포교에 관한 연구

        한보광,진월 대각사상연구원 2005 大覺思想 Vol.8 No.-

        The resource of Master Back, Yong-seung's youth propagation was very small. Nevertheless, the reason for making the theme of the seminar Master Yong-seung is that his activities for youth propagation means the starting point, so it should be examined. Therefore, the theme of this year was decided as Master Back, Yong-seung and youth propagation. This paper intends to examine Master Yong-seung's childhood, his activities for youth propagation, and the meaning of writing children's textbook in Daegak-kyo. First, Master Yong-seung's childhood was dealt with mainly the years before becoming a monk, without looking into general matters as a youth. After becoming a monk, he was dedicated to practice, so any problem as a youth did not appear. Only the resources in Er-rok(Words) , written before becoming a monk, was mainly examined. Next, the resources of foundation of Sunday school, and the article of last day of the lecture series Avatamsaka-sutra were analyzed. Finally, it makes a summary of Master Back, Yong-seung's youth propagation by reviewing the children's textbook in Daegak-kyo.

      • KCI등재

        백용성스님의 역경활동과 그 의의

        한보광,노권용 대각사상연구원 2002 大覺思想 Vol.5 No.-

        The motive that ven. Y ong-sung took part in translating Buddhist Scriptures is, first of all, religious. At the age fourteen he received Buddha's predestination and then forgot it. At the age of forty-seven in his dream Buddha scolded him. He realized it as a hint and undertook to translate Buddhist Scriptures and to write books. Secondly, it was a national motive based on correct recognition of contemporary conditions. He recognized that due to the sudden change of circumstances time consuming Chinese can not cover all of modem subjects. Thirdly, it is a part of his independent activity. It seems to him that the activity of the translating Buddhist Scriptures was not only spreading Korean language, but also teaching ordinary Koreans national soul. Although it was very difficult, his motive and background of the translating Buddhist text made her continue to be translating Buddhist Scriptures. Among them the most distinguished work was to establish Samjangyyukhoi( {}7-J-~ :§:1 ). He registered it as a publishing company and through it he systematically translated Buddhist texts. After he received the pemnss10n from japanese government, it could do marketing, too. Moreover, he translated about 30 kinds of Buddhist sutras and wrote about 30 kinds of them. Among them the best was the translation of ~A vatamsaka sutraJ . And among his ideological works the representative work is ~Kakhaeillyun(Zf-5~ ~ -fr )J . Finally, his translating work was, first of all, systematic. He tried to set up certain system of Buddhist studies rather than depend on his personal taste. Moreover if he was not satisfied with his translating works, he tried to translate it over and over again. Secondly, he established Samjangyyukhoi( %Ad-~ §1) for this work Thirdly, he applied networks to the marketing. Finally, he utilized advertizement and used radical language change and dialogical style in his translation. After the Buddhist purification movement the united Buddhist Orders was established. It became Dongkuk Sutra Translation Center in 1964.

      • KCI등재

        龍城스님의 후반기의 생애(2) - 대각교세의 확장과 해산 -

        한보광 대각사상연구원 2001 大覺思想 Vol.4 No.-

        The aim of this paper is to illuminate the achievements of Master Baek, Yong-sung in the period from his age of 63(1926) to his death. The most distinct feature of his achievements in this period is that he proposed 'Kun back seo' in 1926, yet only facing neither social nor national welcome, started to make a substantial effort to expand the Daegak-kyo(大覺敎). The Daegak-kyo building which he constructed in the Yongjung area was the first Korean Buddhist propagation house in a foreign country. Moreover, he established 'Hwakwawon' in Hamyang, declaring the productive Buddhism, and practiced the 'Seon-agriculture Buddhism'(禪農佛敎) by himself. He created original rituals of the Daegak-kyo and new sila-receiving ritual for lay people, trying to establish a clear identity of the Daegak-kyo. The Sunday school founded in the Daegak-kyo house and textbooks compiled especially for the children shows Master Yong-sung's interest in training the younger generation for the Daegak-kyo and education. He wrote the 『Kakhaeillyun』(『覺海日輪』), the book of the Daegak-kyo thought, which gave deeper insight of the Daegak-kyo thought and established body of theory. In addition, he published the 『Korean Avatamska Sutra』,' yet furthermore retranslated its Korean-Chinese combined version, and brought out numerous books and translations around the Samjang translation council and the central headquarter of the Daegak-kyo. Master Yong-sung keenly realized that it was impossible to cooperate with the Japanned Buddhist order in which the precepts were violated, a hierarchy lost, and the monks were having wives and eating meat; therefore he seceded from the existing order. He resigned his priesthood and devoted himself to Seon(禪) Buddhism which he had advocated. Due to the Japanese oppression, however, it was hard to preserve property, so he left the Daegak-kyo property in trust to the Korean Trust Bank, later moving it to the Kyungsung propagation house in Beomuh temple. To make the foundation of the Daegak-kyo much firmer, he initiated his disciples to the tenets of the Daegak-kyo. Finally, the Daegak-kyo was dispersed, and he declared the General Headquarter of Korean Buddhist Seon Sector(朝鮮佛 敎禪宗叢林). He died at the age of 77, on Feb. 24, 1940. Later his disciples have ascertained his achievements and conducted memorial ceremonies, and the Daegak-kyo Foundation was approved and has continued up to date.

      • KCI등재

        불교의 자력과 타력 문제

        한보광 한국정토학회 2005 정토학연구 Vol.8 No.-

        Buddhism is a vivid religion. Buddhist discipline is a vivid discipline. Hence, Buddhism does not only include the philology and the philosophical logic but also embrace the total activities of current cultural phenomena which accept Buddha as the founder of the religion and follow his teachings in a real life around various places. Even though the basic backgrounds of Buddhism such as accepting the same founder of the religion and making efforts for enlightenment are identical, Buddhist practice methodology could be varied according to different places and different times. This is what we called as expedience for the promulgation of Buddhism. Thus, we might say that all kinds of practices and ceremonial forms that attempt to attain Buddhist's purpose are Buddhism. Faith in the other-power of Buddhism is a belief of the cause and effect theory which illustrates all kinds of truthness, henceforth, it is a belief of Darmakaya. Faith in the other-power of Buddhism is a belief of the immeasurable virtue which is attained by countless number of practicing Buddhist lifes, henceforth, it is a belief of Sambhogakaya. Faith in the other-power of Buddhism is a belief of immeasurable compassion power of all Buddhas and bodhisattvas, henceforth, it is a belief of Nirmanakaya. Thus, devotion for self-illumination is a belief of pure Vairochana. Sincere prayer to Buddha for entering into the world of Elysium and occupying pure-land is a belief of fully-attained Vairochana. Sincere pray for compassion power of Buddha in a current life time is a belief of numerous incarnations of Shakyamuni Buddha.

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