소태산의 평화사상

원영상 ( Won Yong-sang ) 서울대학교 통일평화연구원 2016 통일과 평화 Vol.8 No.2

This paper deals with conceptualization of peace of Jung-Bin Park, the Founding Master of Won-Buddhism. The author argues that the basis of Jung-Bin Park`s peace lies in the truth of Il-Won-Sang (One Circle Image), which is the content of his enlightenment. The first point is the nature of the truth of Il-Won-Sang which is the original source of all things in the universe, the mind-seal of all buddhas and sages, and the original nature of all sentient beings. In other words, all truth is symbolized by the truth of Il-Won-Sang. The second point is the nature of existence as being interfused and interconnected in all the phenomena in the world. It means that dualistic opposition is rejected in the world of non-duality which the Il-Won-Sang truth contains. The third point is the nature of being perfect, the state in which the Il-Won-Sang truth is presented concretely in reality. In other words, it means the peaceful world where all existence is realized as being perfect like buddhas, and at the same time, is revered by all beings so that conflicts have disappeared. These contents of his enlightenment became the ideological bases for organizing the Society for the Study of the Buddha-dharma, the previous organization of Won-Buddhism. Also, Jung-Bin Park, who observed the limit of modern civilization which were the causes of sufferings for humanity and society, wanted to suggest solutions through this Order. Understanding the key was the destruction of traditions and symptoms based on division, he put forth the slogan of, “With this Great Opening of matter, let there be a Great Opening of spirit”, to correct spiritual civilization. He aimed for peace building in a religious way. The peace ideology of Jung-Bin Park can be explained as the Middle Way and the Mean, mutual life-giving and harmony, tolerance and buddhist works of embracing without abandoning. The Middle Way is a perfect practice which comes from enlightenment. The Mean is commanding the nature which appears in the state of no-thought and non-attachment. In social realities it is presented as the character of democracy and public concern. Mutual life-giving and harmony means the ethical relation of absolute grace, based on the theory of social dependent origination, which we cannot live without. It can be said to confront structural violence. Tolerance and buddhist works of embracing without abandoning are the faith activities toward a truthful world. In other words, they can be seen as practices of salvation to embrace all living beings which comes from the mind of great compassion and great loving-kindness. This peace ideology of Jung-Bin Park, was passed down to his disciples and, also, leaders of the Order―Gyu Song, Dae-Geo Kim, Gwang-Jeong Lee and so on―and became principal guidelines in the Order. Gyu Song`s ideology of the Ethics of the Three fold Unity, Dae-Geo Kim`s three great principles for world peace, and Gwang-Jeong Lee`s 6 great ways of unification on Korean Peninsular are the main representatives. More profound studies are required so that these ideologies, based on Jung-Bin Park`s ideology of peace, can be settled into the world`s universal values and ethics.

원불교의 탈불교화 과정에 대한 연구

원영상 ( Yong-sang Won ) 한국신종교학회 2016 신종교연구 Vol.35 No.-

원불교와 불교의 관계는 원불교 교단의 정체성은 물론 원불교의 현재와 미래의 방향을 결정짓는 중요한 사안 중의 하나라고 할 수 있다. 최근 원불교교헌 개정을 둘러싸고 일어나고 있는 다양한 논쟁의 핵심으로 부상하고 있기도 하다. 이 과정 속에서 필자는 원불교의 역사를 통해 왜 원불교가 탈불교화의 길을 걷게 되었는가를 밝히고자 하였다. 이러한 문제 제기는 물론 소태산 박중빈의 깨달음에 의해 세워진 불법연구회가 전통적인 불법을 계승하고 있다는 관점에 기반하고 있다. 따라서 먼저 소태산 박중빈의 불교관을 제시한 다음, 초기 교서인 『』불교정전(佛敎正典)『』을 분석하였다. 그리고 초기 교단, 즉 불법연구회는 불교 결사운동의 현대적인 활동임을 제시하였다. 그럼에도 1948년 원불교의 교명 전환이 이루어진 후, 불교와의 거리두기가 나타나고 있음을 밝혔다. 특히 1962년 발포된 「불교재산관리법」에 제한받지 않기 위해 교단 스스로 제출한, 불교와의 관계를 단절하기 위한 정부청원을 계기로 탈불교화가 가속화되었음을 알 수 있다. 이어 「원불교교헌」의 변천과정에서 드러난 불교에 대한 관점을 통해 살펴보았다. 원불교 교단의 출발과 함께 제정된 초기 교헌으로부터 현재의 교헌까지는 불교의 진리관과 세계관을 계승하고 있으며, 특히 불교와의 관계를 강조한 연원불(淵源佛) 조항은 이점을 잘 보여주고 있음을 알 수 있다. 또한 1990년대 원불교 최고결의기관인 수위단회에서도 불교와의 관계에 대해 원불교의 입장을 명확하게 밝히고 있음을 알 수 있다. 따라서 최근의 원불교의 탈불교화에 대한 의식은 일련의 역사적 과정에서 파생된 것이며, 불교와 원불교의 내적 일치를 공식적으로 천명한 교조 및 교단의 입장으로부터도 벗어난 것임을 알 수 있다. The relation between Won-Buddhism and Buddhism may be one of important factors to decide not only the identity of the Won-Buddhist Order but also the orientation of the present and future of Won-Buddhism. Recently it is also emerging up as a heart issue among many controversies concerning the revision of the Constitution of Won-Buddhism. From such perspective, I tried to elucidate why Won-Buddhism walked a path of de-Buddhistization through the history of Won-Buddhism. This presentation of an issue is based on the perspective that the Society for the Study of the Buddhadharma established by Sotaesan Park Jungbin`s enlightenment had succeeded to the traditional Buddhadharma. Accordingly I suggested the Buddhist view of Sotaesan Park Jungbin first, and then analyzed The Principal Book of Buddhism as a scripture of early times. And I suggested that the Society for the Study of the Buddhadharma, as an early Order, was modern activities of the Buddhist association movement. Nevertheless, after the title of Won-Buddhism has changed in 1948, the Order`s keeping distance from Buddhism had appeared. Especially in order not to be restricted by The Buddhist Property Management Law declared in 1962, the Order itself presented a petition to the government to sever the relation with Buddhism. From such incident the de-Buddhistization accelerated. As well, it examined the Order`s perspective on Buddhism which was revealed at the transition process of The Constitution of Won-Buddhism. From the early Constitution, established at the same time with the Order`s founding, to the present Constitution, the Won-Buddhist Order has inherited the truth view and the world view of Buddhism. Especially the article of The Buddha of an Original Guide shows this point very well. Moreover, in 1990`s the Supreme Dharma Council, the Won-Buddhist highest resolution organization, elucidated clearly the Won-Buddhist standpoint about the relation with Buddhism. Accordingly, the recent Won-Buddhist awareness about the de-Buddhistization was derived from a series of historical process, and deviated from the standpoint of the Order which officially declared the unity of Buddhism and Won-Buddhism.

기후위기시대 원불교의 역할

원영상(Yong Sang Won) 전남대학교 종교문화연구소 2021 종교문화학보 Vol.18 No.1

본 논문은 인류가 처한 심각한 위기 상황인 기후문제에 대한 원불교의 활동과 이를 뒷받침하는 교의적 기반에 관한 연구다. 기후변동에 관한 정부 간 패널(IPCC)은 2018년 195개국이 승인한 <지구온난화 1.5°C 특별보고서>(Special Report on Global Warming of 1.5°C)에서 지구 온난화의 위험을 경고하고 있다. 이 위기에 대해 종교는 안타깝게도 문제 해결의 주체가 될 수 없다는 것이 역사적으로나 현실적으로 증명되고 있다. 그럼에도 지금은 어떤 작은 힘이라도 나서서 힘을 합칠 수밖에 없는 상황이다. 현대불교, 참여불교, 대중불교로서의 원불교는 이웃종교들처럼 인류 공동의 문제를 해결해야 인류 문명이 지속될 수 있다고 본다. 따라서 불교 또한 자발적 조직을 통해 기후・환경 문제에 적극적으로 대응하기 시작했다. 2010년 4대강 문제에 심각함을 느낀 원불교인들이 결성한 원불교환경연대가 그 주체이다. 원불교환경연대는 인간 안보를 위해 성주군 소성리에 불법으로 반입된 사드(THAAD, 고고도미사일방어체계)의 철폐운동에도 적극적으로 참여하고 있다. 한빛원자력발전소가 있는 영광군에서도 탈핵순례를 통한 탈원전운동을 지속적으로 전개하고 있다. 이 양 지역은 원불교의 핵심 성지가 있는 곳이기도 하다. 이 외에도 5개교단 환경단체들의 연대체인 종교환경회의에 적극 참여하여 활동하고 있다. 2020년에는 유교까지 포함한 6대종단 ‘종교인 기후위기 비상행동’ 선언을 이끌어 내기도 했다. 원불교 환경운동의 교의적 기반은 천지・부모・동포・법률의 사은(四恩) 가운데 천지은(天地恩)이다. 2000년 서울에서 공식적인 교단 대표 환경단체로서 ‘원불교 천지보은회’가 창립되기도 했다. 원불교의 신앙 대상인 법신불 일원상(法身佛 一圓相)은 바로 이 사은에 의해 전개된다. 사은의 존재론은 불법의 연기(緣起)사상에 근거해 있다. 이에 따라 천지의 도(道)에 순응하며, 자연을 보존하고, 자연과 공존하는 것이 바로 원불교 환경운동의 이념이다. 이러한 원불교 환경운동의 지평을 확대하기 위해서는 공존과 공생의 의식을 더욱 확대시키는 것과 소비자본주의의 배격과 지구적 정의론의 확장이 필요하다. 원불교의 입장에서 자신의 종교적 가치가 세계 보편의 가치와 소통되기 위해서라도 원불교환경운동의 역할은 매우 중요함을 알 수 있다. This thesis is a study on activities of Won Buddhism about climate issues, the serious crisis, and the dogmatic foundation which supported these. International Panel on Climate Change (IPCC) warns the dangers of global warming in Special Report on Global Warming of 1.5°C approved by 195 countries in 2018. Unfortunately, this crisis historically or practically proved that religions cannot be a main agent of solving the problem. Nevertheless, we cannot help bringing even small powers together in this situation. Won Buddhism as modern, engaged, and popular Buddhism thinks that human civilization can continue only when solving the common problems of mankind. Therefore, Buddhism also began to deal with climatic and environmental issues actively through voluntary organizations. The Cooperation of Environmental Won Buddhism organized by Won Buddhists who felt the seriousness of the four-river project in 2010 is the main agent. The Cooperation of Environmental Won Buddhism has actively participated in a movement for the abolition of THAAD carried in Soeong-ri, Seongju-gu for human security. It has continued to develop a movement for nuclear power phase-out in Yeonggwang-gun with Hanbit Nuclear Power Plant through post-nuclear pilgrimages. The key sacred places of Won Buddhism are also located in these both areas. Besides, it has actively participated in religious environmental conferences, an alliance system of environmental organizations of 5 religious bodies. It led religious persons' emergency action of the climate crisis declaration by 6 great religious bodies incliding Confucianism. The dogmatic foundation of environmental movements of Won Buddhism is beneficence of Heaven and Earth (天地恩) among fourfold beneficence (四恩) of heaven and earth, parents, compatriots, and laws. In 2000, Won Buddhism Heaven and Earth Requital Society was established as the environmental body which officially represented the religious body in Seoul. Phenomena of Law-body buddha and a great-circle (法身佛 一圓相), the subject of belief of Won Buddhism, is developed by fourfold beneficence. Ontology of this fourfold beneficence is based on dependent origination (緣起) thought of the Buddhist Law. Accordingly, ideology of environmental movements of Won Buddhism is to adapt yourself to the Way (道) of Heaven and Earth, preserve the nature, and coexist with it. In order to expand horizons of the environmental movements of Won Buddhism the expansion of awareness of co-existence and the global theory of justice and the rejection of consumer capitalism are required. It can be found that roles of the environmental movements of Won Buddhism are very important to make religious value of Won Buddhism communicate with global valve of universality.

선조왕손 일연상인(日延上人)에 대한 연구

원영상 ( Yong Sang Won ) 한국불교사학회 한국불교사연구소 2015 한국불교사연구 Vol.6 No.-

The Study in Korea on Nichien Shonin(日延上人) was first performed by Yang Eunyong in 2002. Though since then there were a few people``s studies including his research, up to now the study on him is at a standstill. This paper integrates together such studies, on the other hand, it may be a try to open a new aspect. This study was examined with the idea in mind of, firstly, the peaceful role based on the universal ideology through the war of the Japanese Invasion of Korea in 1592(壬辰倭亂), and secondly the possibility of community of Buddhist ideology in East Asia. For such goal, I first tried to re-investigate the historical materials. According to them, I reflected on the relation of Nichien Shonin and King Seonjo(宣祖). As for the aspect of he is offspring of Prince Imhaegun(臨海 君), we need more henceforth to secure materials for historical evidence because of the difference of materials between from Korea and Japan. This study examined the change in his life caused by relation with Gato Kiyomasa(加藤淸正), the process of learning, and Shinchitairon(身池對論), for his personal history. Subsequently, I investigated the detailed history of and the result of the Shinchitairon(身池對論) which was a great turning point in NichienShonin``s life. I mean that the study examined deeply the relation between religion and state``s power through Nichien Shonin who was deeply involved in the history of Huzuhuseha(不受不施派) in the School of Nichirenshu(日蓮宗). Lastly, the study looked into the history of Superior person Nichiyo Shonin(日遙上人) who was brought by force to Japan at the same period with the Japanese Invasion in 1592, finding out the relation between them and the meaning. Peculiarly this study investigated his painful destiny as one human and his will toward the Buddhadharma through letters shared between Nichiyo Shonin and his father which remained still until now. Henceforth it is need to arrange and evaluate newly from the historical perspective the destinies and the lives of many kidnapped people which occurred at the period of the Japanese Invasion in 1592 through discovering the historical sources. From such aspect the life histories of Nichien Shonin and Nichiyo Shonin which led the lives dependent on the Buddhist path suggest the great directing point in establishing the new relationship between Korea and Japan.

근대 개혁불교의 사회적 공공성 - 불법연구회의 귀환전재동포구호사업을 중심으로 -

원영상 ( Won Yong - Sang ) 한국불교선리연구원 2018 선문화연구 Vol.24 No.-

This study aims at illuminating the social activities and meaning in which the Society for the Study of the Buddhadharma(previous Won - Buddhism), which is the reformed Buddhism in modern times, engaged in the political period of liberation since 1945, as well as the meaning of Buddhist engagement in modern societies. Especially, it examined the history of the works for the returning war victims, which is a relief work for the people that the Society for the Study of the Buddhadharma, as the engaged Buddhism, went into in spite of it’s situation where it was not equipped sufficiently with material and institutional foundation, and searched for the relief spirit in it. It also investigated the enthusiastic spirit of social engagement of Song Tosong who led these works, and defined the thought of the Pure Land in reality which appeared in the works of Won - Buddhism to found a state. Lastly, it concluded the idea of Won - Buddhist public concern, and mentioned a social role of a religion based on it. Among many new religions which appeared in the Korean modern times, the Society for the Study of the Buddhadharma, which argued a religious reformation based on the buddhadharma, was succeeded by Won - Buddhism of today. Even though it does not belong to a member of the Buddhist Order Association, which is a meeting of Buddhist community, the core idea of the Society for the Study of Buddhadharma, re - named as Won - Buddhism, was founded on the spirit of Mahayana Buddhism just as traditional Buddhism was in East Asia. Accordingly, the spirit of public concern of Won - Buddhism has a root in the Mahayana Buddhism, and also the reforming spirit of modern times shares the same lineage with the process of historical development of the Mahayana Buddhism. Seeing from this aspect, the social engagement activities of the Society for the Study of the Buddhadharma can be said to be a Buddhist social engagement in terms of the modern meaning. To illuminate such history is expected to be helpful in setting the orientation that today’s buddhadharma should move forward.

한국에서의 불교의 근대화

원영상(Won Yong Sang) 원광대학교 종교문제연구소 2018 한국종교 Vol.43 No.-

본 논문은 근대불교계의 개혁론을 어떻게 새롭게 이해할 것인가라는 관점에서 출발한 논의이다. 동아시아의 근대 불교계, 특히 중국, 일본, 한국의 경우 입장은 달라도 새로운 문명의 유입과 사회의 변동에 따라 전통과의 관계 정립을 어떻게 할 것인가라는 문제를 각자 고민하고 있었다. 한국은 조선시대에 쇠퇴한 불교계의 근대적 정체성 확립과 국운의 쇠퇴와 식민지화를 극복하기 위한 저항적 민족주의의 노선을 걷지 않으면 안 되었다. 이러한 가운데 선각자들의 불교개혁론은 다양한 의미를 내포하고 있었다고 할 수 있다. 여기서는 백용성(白龍城), 박한영(朴漢永), 한용운(韓龍雲), 박중빈(朴重彬)의 불교개혁론을 중심으로 전통과 근대불교라는 관계를 고찰하고 있다. 이러한 개혁론은 메이지 유신 이후 일본의 불교계가 취한 불교개혁적 관점과도 연동되어 있음을 알 수 있다. 한국의 불교계 또한 식민지 하에서도 서구 문명에 대한 대응, 불법의 시대적 사명, 불법의 사회화와 미래의 전망, 전통불교의 개혁 등 다양한 측면에서 개혁론을 피력하고 있다. 특히 서구문명의 유입을 필두로 관습과 생활문화의 변화, 공동체와 새로운 형태의 국가 출현 사이의 간극이 드러나는 사회적 상황에서 불교개혁론은 새로운 활로를 모색하고 있었다. 식민지 하에서는 일본불교의 한반도 진출과 함께 불교를 통한 식민지 통치 전략에 대해 실질적인 불교개혁을 통한 대응 또한 일어나고 있음을 알 수 있다. 그리고 원불교의 경우, 전통에 귀속되지 않는 독자적인 교단 창립을 시도하고 있지만, 불교사상 등의 내적인 측면을 계승하고 있다고 할 수 있다. 결국 대승불교의 역사가 보여준 불법승 삼보의 재구성을 통한 불교개혁을 완수하고 있으며, 회통성과 같은 한국불교의 성격을 실질적으로 확립하고 있다고도 볼 수 있다. 근대불교개혁론에서 볼 수 있는 또 다른 의미는, 불법을 근대적 지(知)의 세계로 어떻게 승화시킬 것인가라는 관점에서 불교개혁론이 지향했던 학문의 발전에 대한 담론이 이루어지고 있다는 점, 그리고 개혁론을 주장했던 선각자들은 실제로 전 생애를 통해 근대적 불교결사를 주도하고 있다는 점을 새롭게 조명할 필요가 있다는 점이다. This paper will discuss how to newly understand the reformation theory of modern Buddhist communities. The modern Buddhist communities of East Asia, especially in the case of China, Japan and Korea, had different perspectives, but were concerned with the issue of how to establish a relationship with traditions in the wake of the arrival of a new civilization and changes in societies. Korea had to adopt the position of resisting democracy in order to establish the modern identity of the Buddhist community that declined in the age of the Joseon Dynasty, and to overcome the decline of national destiny, and Japanese colonization. While doing that, Buddhist reformation theory formulated by leading figures contained various meanings. In this paper, focusing on the theory of Buddhist reformation of Baek Yong-seong, Park Han-yeong, Han Yong-un, and Park Jung-bin, the relationship between tradition and modern Buddhism will be examined. These reformation theories are connected with the point view of the Buddhist reformation of Japanese Buddhism that took place after the Meiji Restoration. The Korean Buddhist community, also, even under Japanese colonialism, formulated reformation theories in different guises such as the response to Western civilization, the mission of Buddhadharma of the time, socialization of Buddhadharma and prospects of the future, and reformation of traditional Buddhism. Especially, in the social situation where gaps appeared as a result of changes in customs and life culture, and the community was faced with a new type of nation with the introduction of Western civilization, a theory of Buddhist reformation sought a new way out. Under colonialism, along with the introduction of Japanese Buddhism to the Korean Peninsula, responses arose through Korean practical Buddhist reformation against the colonial ruling strategy of Japan through Buddhism. And in the case of Won-Buddhism, it tried to establish an independent order that was not included in the traditional Buddhism, and yet, inherited and embraced the inner aspects of Buddhist thought. Finally, through the re-construction of the Three Jewels, namely, Buddha, Dhamra, and Sangha, that the history of the Mahayana Buddhism revealed, it completed the Buddhist reformation and practically established the nature of Korean Buddhism that featured such characteristics as communicative penetration. Another meaning that can be seen in the theory of modern Buddhist reformation was that the discourses for the development of studies that the Buddhist reformation theory aimed at were conducted from the view point of how to sublime Buddhadharma into the world of modern knowledge. It also needs to acknowledge that these pioneers who put forward the theory of reformation practically led the modern Buddhist association movement through their whole life.

여산 류병덕의 남북 통일과 평화 철학

원영상(Won Yong-Sang) 원광대학교 종교문제연구소 2018 한국종교 Vol.44 No.-

본 논문은 한반도 통일을 위한 류병덕의 평화철학 사상을 규명한 것이다. 원불교학은 물론 한국의 종교학을 구축하고, 나아가 철학계, 종교계, 문화계 등에서 폭넓게 활동한 그의 삶은 행동하는 지성이라고 할 수 있다. 그는 무엇보다도 원불교사상의 핵심인 일원철학(一圓哲學)을 구축하고자 했다. 원불교야말로 모든 사상을 원융회통시키고, 민족의 근원적인 종교성을 밝히는 동시에 동아시아의 전통적인 유불선 사상을 계승한 개혁불교임을 밝혔다. 평화철학은 이러한 일원철학과도 깊은 관련을 맺고 있다. 류병덕은 동학, 정역, 증산교, 대종교, 원불교를 근대 민중철학의 5대맥으로 보고, 한국철학의 한 분야로 위치 지었다. 또한 이를 한반도의 평화를 확립하는 핵심철학으로 삼았다. 그 이유로는 무엇보다도 이들 민중종교는 외세에 의존하려는 사대성이 없었다는 점, 따라서 자주적인 통일을 이끌어 줄 사상으로 보았다. 한 마디로 민족의 정체성을 확립하고, 남북 공통의 민중의 심성에 기반한 통일이라고 할 수 있다. 또한 통일국가의 면모는 이러한 자주성에 바탕한 중립 국가가 되어야 할 것이라고 한다. 류병덕은 이들 5대민중종교의 공통점을 네 가지로 든다. 첫째는 후천개벽의 역사의식, 둘째는 민중종교로서 출발했다는 점, 셋째는 한민족 고유의 사상이 깔려 있다는 점, 넷째는 국가팽창주의이거나 폐쇄된 민족주의가 아니라는 점이다. 그리고 이 5대맥이 남북평화통일의 기조가 되는 이유에 대해서는 분단 이전에 이미 자주적으로 민중들을 깨우쳤다는 점, 교조들 스스로 자각된 힘으로 대도와 진리를 깨치고 세상을 향해 외쳤다는 점, 억눌린 민중 세계에서 새로운 도덕과 질서를 확립하고자 했다는 점, 봉건전제체제의 왕권에 항거했다는 점, 외세를 막아 내고자 하는 주체적 힘을 보여주었다는 점, 민심을 수습하며 개혁의 용단력을 보여주었다는 점을 들고 있다. 류병덕은 한반도 통일은 이처럼 민중의 역사에서 그 해법을 찾아야 한다고 보았다. 총체적으로 보았을 때, 이들 5대민중종교가 공통으로 지니고 있는 동양의 양보와 조화의 생명의 변증법은 생성의 논리와 생명의 변증법으로 나아갈 수 있으며, 이러한 사상에 기반 했을 때 새로운 평화통일의 길이 열릴것으로 전망하고 있다.

소태산 박중빈의 재가주의 불교운동과 민족주의

원영상 ( Yong Sang Won ) 한민족문화학회 2007 한민족문화연구 Vol.23 No.-

This paper is to study about the buddhism movement of secularism by Sotaesan Park Jungbin(1891~1943), who created The Society to Study Buddhism, which performed the accomplishment of practice on the reformism of buddhism in modern time of Korea. Therefore, it is studied that the kernel of ideology on that movement was the buddhism movement of secularism, which also was to strengthen capability of nation through socialization and popularization of buddhism. For this discussion, the writer of this paper analyzed that the theories on the reformism of buddhism in modern time reached the limits in the subject and the direction of reformism. On the contrary, the writer tried to prove that the reformism by Sotaesan was connected with historical consciousness on eschatology of buddhism, and he made practice on the reformism of buddhism through the Buddhism movement of secularism. The writer cleared that he had resistant consciousness to resist the power of a foreign country in Sotaesan`s consciousness of nationalism through his painful experience at prison, and he made the people of Korea hopeful and had open nationalism against a dual opposition from standpoint of national buddhism. Therefore, the buddhism movement of secularism by Sotaesan was to strengthen capability of nation through socialization and popularization of buddhism, and The Society to Study Buddhism also acted to inspire citizen`s consciousness on equality that was the basis of modern nationalism.

[탈근대성에 대한 동양철학의 담론2] 잘삶(well-being) : 잘 삶의 의미 -왕생정토 사상을 중심으로-

원영상 ( Yong Sang Won ) 동양철학연구회 2008 동양철학연구 Vol.53 No.-

This paper is to deal with the meaning of well-being through the thought of the Pure Land, which have influence upon people from sides of consciousness of faith and death in Buddhism`s history. The history of East Asia Buddhism is based on the thought of the Pure Land which was started from the spirit of the populace relief in developmental process of Mahayana Buddhism, especially expended to faith of relief in developmental process of Chinese Buddhism. This was spread broadly to faith of the Pure Land of Amitabha Tathagata and systematized to doctrine of easy way that means having way easily to enlightenment with difficult way. This writer on this paper present three ways in the meaning of well-being required in these days from the thought of the Pure Land in which faith of relief is made the principal axis. Firstly, it is the recognition of limitations and the acceptance of death by a human being. The transitoriness on which the enlightenment of Buddha had was based and low level of human`s ability to enlightenment in time of apocalypticism of Buddhism taught from the thought of the Pure Land mean limited situation brought about by human`s ignorance. To transcend death which is as one of the most serious limited situation for human`s life and to have a firm belief to rebirth relied on vows of Amitabha Tathagata mean the acceptance of death by a human being and will be a moment to set up realistic well-being attitude to life. Secondly, it is to practice benevolence as the way to Mahayana Bodhisattva. The vows of Amitabha Tathagata to save mankind is just vows to enlighten with mankind as practicing the way of Bodhisattva that constructs the spirit of Mahayana Buddhism. In this meaning, it is necessary to be awaken Infinite-Being as the Supreme Being that make mankind live in well-being through the will of human being establishing modern civilization. To practice in reality endless benevolence of Amitabha Tathagata is open to human being`s possibility by what human-being as finite-being achieves way to go to the Pure Land by Infinite-Being, and is able to expand the meaning of well-being of Mahayana Buddhism through way to save mankind transcending goodness and evil. Thirdly, it is side of purification life. We can insight the meaning to purify one`s mind and accept directly contradiction of this life from a standpoint doctrine of the Pure Land, teaching what mankind as believer already accomplished going to the Pure Land to save mankind by vows of Amitabha Tathagata which means setting free from life suffering. In other words, the thought of the Pure Land is to imply purifying others from life of oneself accepting the Pure Land in real life and to intend the most positive and Ultimate shifting to life.

일본철학 : 근대 일본불교와 민족주의 -스즈키 다이세츠(鈴木大拙)를 중심으로-

원영상 ( Yong Sang Won ) 동양철학연구회 2010 동양철학연구 Vol.64 No.-

High-ranking government officials in the modern japan worked toward a theocracy after Meiji Revolution(明治維新). The world of buddhism have been persecuted by them who planned to become the Shintoism(神道) as the state religion to unify the public opinion of the modern state. And it could`t choose but build nationalistic buddhism in the process. Although buddhists in modern japan achieved remarkable achievements in the study of buddhism, they supported japanese nationalism. The thought of Suzuki Daisetsu(鈴木大拙) was connected with this modern buddhism in japan. Although his works and statements exerted a strong influence on the worlds of buddhism and philosophy in both East and West, his thoughts pursued japanese nationalism in the real world. His early works started from a integrated view on religions. After he experienced a life of the United States, he turned to the world of zen(禪). The main points of his thought of zen were sokuhiron(卽非論), husyouzen(不生禪), and japanese spiritualism etc, which satisfied the spiritual world of a modern people. But, he changed them to ways of the war from 1930 to 1945. He conceded the existing order of the nation changed to militarism by the sokuhiron, because he could not develop the early theory concerning relationships between nation and religion. And his remarks showed the japanese nationalism-centered thought through the japanese spiritualism. Especially, he asserted that the deep stage of zen was well applied to the bushidou(武士道) and it`s idea of life and death, so that the thought of zen have degenerated into a way of war like sensouzen(戰爭禪). These thoughts are deeply connected with lack of understanding about asian buddhism, specially buddhism of japan`s neighbors. Although there is also the tradition of buddhism in the Korean Peninsula, it became other exclusive world by his study of the nationalistic buddhism. Eventually, the racial superiority of japan was emphasized in the study of zen by Suzuki Daisetsu who insisted on the distinctiveness than the universality in japanese buddhism. This paper is aimed at appraising his works of the zen study properly. And the responsibility as a buddhist that must consider ahimsa, that is, no destruction of life, a virtue in wartime, is claimed. This is a process to understand the modern japan, and is for reciprocal exchange with objective evaluation of japanese buddhism.