용성진종(龍城震鍾)의 승단개혁운동(僧團改革運動) - 시대적 배경을 중심으로 -

이수창 ( Lee Soo-chang ) 동국대학교 전자불전문화콘텐츠연구소 2016 전자불전 Vol.18 No.-

이 논문은 용성이 살았던 시대적 배경을 중심으로 용성의 승단개혁운동과 그 전개과정을 다룬 것이다. 용성의 생애는 大覺思想의 실천을 위한 삶이었다고 해도 과언이 아니다. 용성은 대각사상을 실현하기 위해서는 모든 불교도들이 세 가지 교화지침을 실천해야 한다고 역설하였다. 그가 제시한 세 가지 교화지침은 불교의 생활화, 불교의 대중화, 불교의 지성화이다. 여기서는 불교의 지성화에 초점을 맞춰 용성의 승단개혁운동에 대해 살펴보았다. 용성이 살았던 시대는 朝鮮王朝에서 大韓帝國으로 國號가 바뀌고, 일본인들이 한반도를 통치했던 日帝强占期였다. 그의 在世時는 이 민족의 암울한 시기였다. 또한 이 시기는 정치·경제· 사회·사회·문화 등 제반분야에서 큰 변화를 겪고 있던 격변기였다. 이 시기를 한국불교사에는 `근대불교`라고 부르는데, 용성은 이 격변기에 살았다. 근대불교시대는 위기와 기회가 공존했던 시기였다. 근대불교는 조선왕조의 抑佛政策에서 벗어나 새롭게 발전할 수 있는 기회의 시대였다. 또한 동시에 일본불교의 한반도 상륙과 기독교 세력의 확장 등으로 인한 위기의 시대였다. 이 시대의 승려들은 이 기회를 이용하여 쇠퇴해진 조선불교를 중흥시키려고 하였다. 기존의 불교로는 급변하는 시대에 적응하지 못한다고 판단했기 때문이었다. 이러한 시대적 상황에서 근대불교의 개혁운동이 일어났다. 당시의 불교개혁운동은 크게 두 가지 성격을 지니고 있었다. 하나는 불교교단의 전통적인 모습에 대한 반성이었고, 다른 하나는 새로운 존재양식을 추구하는 강한 실천이념이었다. 전자는 조 선불교 승단이 변해야 한다는 문제의식에서 출발한 것이고, 후자는 무기력한 조 선불교 승단이 新文物을 받아들여 시대에 부흥하는 종교로 발전시켜야 한다는 것이다. 그러나 당시의 불교지도자들이 내놓은 개혁안은 청정한 승단의 모습으로 되돌아가자는 것이 아니고 오히려 승단의 세속화를 가중시키는 것이었다. 반면 용성의 승단개혁운동은 외세의 간섭을 차단하고, 승단의 세속화가 아닌 승단의 청정화를 통해 조선불교의 전통을 고수하면서 시대에 맞는 새로운 교화 활동을 전개하려는 것이었다. 다시 말해서 용성은 어떻게 나라의 주권을 되찾고, 불교를 되살릴 수 있을 것인가에 대해 고뇌한 것으로 보인다. 한마디로 용성의 悲願은 護國과 護法이었다. 이 두 가지 과제를 동시에 해결할 수 있는 대안으로 제시한 것이 바로 그의 `大覺思想`이다. 용성은 대각사상을 통해 조선불교의 정체 성을 확립하고, 시대에 맞는 교화활동을 전개하고자 하였다. 그러기 위해서는 개혁이 필수적이었다. 용성의 개혁운동은 매우 다양하다. 그 중에서 대표적인 개혁운동은 僧團淨化運動, 戒法中興運動, 佛敎儀禮改革運動, 禪農佛敎運動 등이었다. 승단정화운동과 계법중훙운동은 조선불교의 정체성을 확립하기 위한 것이었고, 불교의례개혁운동 과 선농불교운동은 시대에 맞는 교화활동을 전개하기 위한 것이었다. 이러한 것들은 보살의 원력이 아니고서는 불가능한 것들이다. 요컨대 용성의 일생은 조국 과 불교를 되살리기 위한 몸부림이었다. 그는 자신의 모든 역량을 조국의 독립과 조선불교의 중흥을 위해 바쳤다. 그는 일제강점기 옥고를 치르면서도 조국의 독립과 피폐해진 조선불교를 바로 세우기 위해 고군분투했던 시대의 스승이었다. This study investigates the Buddhist Sangha reformation movement of Yongseong and its development with a consideration of circumstances during his lifetime. The life of Yongseong was solely given to the implementation of Supreme Enlightenment. In order to realize this goal, he asserted all Buddhists should practice three guidelines for edification. These are making Buddhism as everyday life, popularization of Buddhism and intellectualization of Buddhism. Here the last guideline is mainly focused in terms of Yongseong`s reformation. The period when Yongseong lived was from the Joseon Dynasty, which was changed into the Korean Empire later, to the Japanese colonial rule. He lived through a gloomy era for the whole Korean nation. Besides, the period was going through great changes in almost every sector including politics, economy, society and culture. In the history of Korean Buddhism, this period is called `modern Buddhism` and Yongseong lived in this period of upheaval. In the era of modern Korean Buddhism, crisis and opportunity coexisted. Modern Korean Buddhism had an opportunity of new development by overcoming the Joseon Kingdom`s policy of Buddhism suppression. At the same time, it faced a crisis as the Japanese Buddhism landed on the Korean Peninsula and Christianity expanded. By using the chance, Buddhist monks of this period tried to revive Joseon Buddhism which had suffered a serious decline. The existing Buddhism, they thought, failed to adapt to the rapidly changing age. In this context, a modern Buddhism reformation movement emerged. The reformation movement revealed two characteristics in those years. One is a reflection on the traditional aspect of the Buddhist Sangha and the other is a strong practical belief to pursue a new form of existence. The former began with the recognition of the Joseon Buddhist community that should be changed. And the latter was based on the idea of the then incompetent Buddhist Sangha which must adopt new Western civilization to develop itself abreast of the times. But the reformation ideas from the Buddhist leaders of the period were not intended to return to the pure Sangha, but rather to accelerate its secularization. On the contrary, the Sangha reformation movement of Yongseong concentrated on new edification activities by keeping the traditions of Joseon Buddhism through a purification of the Buddhist community, not by means of its secularization and blocking out any foreign influences. In other words, Yongseong meditated in anguish how to regain the sovereignty of Korea and to restore the identity ofwas the idea of `Supreme Enlightenment.` With this idea, Yongseong made every effort to establish the identity of Joseon Buddhism and to develop edifying campaigns proper to the period. For this purpose, reformation was a must. Yongseong`s reformation campaigns were implemented in diverse ways. Representative reformation movements among them were the Sangha purification campaign, Dharma revival campaign, Buddhist ceremony reformation movement, and Zen-agriculture Buddhist movement. Buddhist ceremony reformation and Zen-agriculture Buddhist movements were meant to implement edification activities suitable for the times. And these were not possible without the praying power of Bodhisattva. In short, Yongseong`s whole life was dedicated to the restoration of the nation and Buddhism. He devoted all his capacity to the independence of Korea and revival of Buddhism. Though he suffered a hard prison life during the Japanese colonial rule, he alone strove to restore national sovereignty and Joseon Buddhism. He was a national teacher of his time. Buddhism. His earnest wish was to protect the nation and Buddhism. An alternative he suggested to solve these two tasks once and for all was the idea of `Supreme Enlightenment.` With this idea, Yongseong made every effort to establish the identity of Joseon Buddhism and to develop edifying campaigns proper to the period. For this purpose, reformation was a must. Yongseong`s reformation campaigns were implemented in diverse ways. Representative reformation movements among them were the Sangha purification campaign, Dharma revival campaign, Buddhist ceremony reformation movement, and Zen-agriculture Buddhist movement. Buddhist ceremony reformation and Zen-agriculture Buddhist movements were meant to implement edification activities suitable for the times. And these were not possible without the praying power of Bodhisattva. In short, Yongseong`s whole life was dedicated to the restoration of the nation and Buddhism. He devoted all his capacity to the independence of Korea and revival of Buddhism. Though he suffered a hard prison life during the Japanese colonial rule, he alone strove to restore national sovereignty and Joseon Buddhism. He was a national teacher of his time.

승용차용 공기 스프링 개발

이수창(Soo-Chang Lee),임철록(Chul-Rok Lim) 한국자동차공학회 2009 오토저널 Vol.31 No.2

圖上境界와 占有境界의 不一致 事例 硏究 - 大邱廣域市를 中心으로 -

이수창(Lee Soo-Chang),이범관(Lee Beom-Gwan) 한국지적학회 2003 한국지적학회지 Vol.19 No.2

본 연구의 목적은 도상경계와 점유경계의 불일치에 관한 실태를 조사ㆍ분석하고, 이를 토대로 토지경계에 대한 불일치 현황과 유형을 제시하는 것이다. 이상과 같은 연구목적을 효율적으로 달성하기 위해 시간적으로는 2003년 1월 1일부터 2003년 10월 31일까지로 하고, 공간적으로는 대구광역시 동구로 하며, 내용적으로는 지적측량결과도 중토지이동이 있는 측량결과도를 대상으로 한정하였다. 분석 결과 도상경계와 점유경게가 불일치하는 현황은 69건으로 19%로 나타났으며, 불일치 유형으로는 인접지침범형이 48%, 위치불일치형이 28%, 점유경계불규칙형이 14%, 건물침범형이 10% 순으로 분석되었다. The purpose of this study intends to examine and analyze the realities about the inconsistency of Cadastral map boundary and possession boundary, and suggest the status and type of the inconsistency of land boundary. To accomplish these study objectives above, time period was set from Jan. 1 2003 to Oct. 31, and Dong-gu. Daegu Metro City was selected as area, and the target was cadastral survey map with transferring land among them. As a result of analysis, total 69(19%) cases were found with the inconsistency of Cadastral map boundary and possession boundary. The types of inconsistency divided by neighbor intrusion type was 48%, 28% for location mismatch type. 14% for possession boundary irregularity type and intrusion by building was 10%.

경찰 문제행위 영향요인 분석

이수창 ( Soo Chang Lee ),정우열 ( Woo Yeol Jeong ),장철영 ( Cheol Yeung Jang ) 한국시큐리티융합경영학회 2015 한국융합과학회지 Vol.4 No.2

Purpose: This study puts an effort to analyze the association between police organizational and environmental factors and police misconduct. In line with this perspective, this study includes formalization, spatial differentiation, centralization, job characteristics of police department, educational level for job, and field training hours as variables for organizational characteristics factors and community disorder and community disorganization as variables for environmental factors in predicting police misconduct. Method: This study employs a survey questionnaire to evaluate the impact of organizational characteristics factors and environmental factors on police misconduct. A 21-item survey questionnaire was administered to 500 police officers in Daegu, Busan, and Ulsan metropolitan city. The research data are analyzed by using four statistical methods: factor analysis, reliability analysis, correlation analysis, and regression analysis. Conclusion: As the result of analysis, spatial differentiation, centralization, job characteristics of police department, and community disorder have a positive effect on police misconduct. These results not only highlight the importance of organizational structure and environment in influencing police officer misconduct but they also suggest that a police organization has to explore effective ways that can contribute to attenuate the occurrence of police misconduct.

일선 경찰관 재량행위가 경찰조직의 신뢰에 미치는 영향 분석

이수창(Lee, Soo-Chang) 한국조직학회 2014 한국조직학회보 Vol.11 No.1

광역도보관광의 공정관광적 특성에 대한 연구

이수창 ( Lee Soo Chang ),정욱주 ( Wook Ju Jeong ) 한국농촌계획학회 2013 농촌계획 Vol.19 No.2

In recent years, over 100 trails were created in Korea, and Jeju Olle and Jiri Mt. Doolle trail are the most familiar and successful trails in Korea. The research aimed to find relationship between fair tourism and long distance trails. In the first step, we investigated the concept of fair tourism, and deducted 8 key-words; 1)local participation 2)resource sharing 3)provision of unique social, cultural resources 4)sovereignty of local culture 5)small_scale, low impact, eco-friendly 6)sustainable infrastructure 7)revitalize local community 8)comprehensive accommodation of a diverse tourists. Through the analysis of 3 representative sites of long distance trails, we tried to find out the distinct characteristics of fair tourism of the selected sites with evaluating criteria that was provided by UNEP and related organizations. The finding of the study could contribute to defining concept of fair tourism, and by doing so, attribute in setting up a framework of designing and planning of long distance trail under the concept of fair tourism that diverse parties could co-benefit, including local community, local government and tourists.

PPS 와 Poly ( arylene sulfide ) s 의 중합반응 특성 및 열적성질

이수창(Soo Chang Lee),박이순(Lee Soon Park) 한국고분자학회 1995 폴리머 Vol.19 No.6

도서자원 활용 효율화를 위한 도서유형 개발

이수창 ( Soo Chang Lee ) 영남대학교 한국균형발전연구소 (구 영남대학교 영남지역발전연구소) 2010 한국균형발전연구 Vol.1 No.1

도서개발 진단지표 개발 및 도서 개발 전략의 유형화 작업은 지역상황과 사업 내용의 적합성을 유도하여 사업 효과성을 높일 수 있다. 도서의 특성과 지역문제를 고려하지 않는 획일적인 도서지역개발사업은 지역상황과 사업내용의 부적합으로 사업성과를 내지 못하였다. 하지만 도서진단 지표를 기준으로 한 도서진단결과 및 개발전략 도출은 침체되고 있는 도서지역의 구체적인 활성화 방안을 모색할 수 있다. 이에 본 연구에서는 도서종합개발사업의 투자 효율성 제고 차원에서 도서개발 유형을 분류해 보고자 한다. 즉 도서종합개발사업의 대상 도서인 372개 도서를 자원 개발 잠재력에 초점을 두고 도서유형을 분류해 보고자 한다. This study looks at classifying the types of islands for maximizing the utilization of island`s resources. To begin with, it is to divide the exploitation potential of island into the three categories including nature potential, artificial potential, and human resources potential. This study also uses 23 indicators to measure and evaluate the potential of islands and employs factor analysis to draw the three factors(or categories) for classification of them. After then, K-mean cluster analysis were performed for grouping the islands which have common features on collected data. According the result of the analysis, we can see that the islands can be arranged into agricultural resource, industrial-agricultural resource, and tourism resource type. This means that the islands are able to be classified into certain types of exploitation based on a new approach. Finally, this study can suggest that it is very important to be considered development strategies for maximizing the resources of islands with innovative and creative approaches for exploitation.

聲聞戒와 菩薩戒의 兩立 問題

이수창(Lee Soo-chang) 불교학연구회 2008 불교학연구 Vol.20 No.-

  After the Mah?y?na Buddhism rose greatly in India, the Mah?y?nikas accepted and observed two precepts simultaneously, ?r?vaka-??la handed down from the Nik?ya-sa?gha and Bodhisattva-??la from the Bodhisattvaga?a. Then, why did the Mah?y?na Buddhism in India attempt to keep ?r?vaka-??la and Bodhisattva-??la together? How did China try to overcome this problem? And does Bodhisattva-??la still hold good these days? This paper aims at examining these questions.<BR>  The early Mah?y?na Buddhism in India did not accept ?r?vaka-??la transmitted from the Nik?ya-sa?gha. The Mah?y?na Buddhism started by denying both dhamma and vinaya of the traditional Buddhism from the very beginning. But the middle Mah?y?na Buddhism got the system almost the same as that of the Nik?ya-sa?gha. Consequently, the need to organize the system of the Mah?y?na by absorbing p?timokkha of the Nik?ya-sa?gha was arisen. The fruit obtained from these circumstances was none other than trividh?ni-??lani. It is an understanding of various s?tras that absorbed ?r?vaka-??la together with Bodhisattva-??la in a superior position.<BR>  Chinese Buddhism that inherited the tradition of the Mah?y?na Buddhism accepted both H?nay?navinaya(?r?vaka-??la) and Mah?y?na-??la(Bodhisattva-??la) from the beginning. Because of this acceptance, both an indifferent attitude to Buddhist precepts and a tendency to neglect s?las and vinayas were widespread in China. In order to correct this drift, Doseon(道宣, 596~667) completed Namsanyuljong(南山律宗). He conducted a revival campaign of Buddhist precepts by setting up a way of understanding various Buddhist s?las called "Buntongdaeseung(分通大乘)" that means Caturvarga Vinaya(四分律) is closely related to the Mah?y?na Buddhism. However, Namsanyuljong declined after Doseon passed away as the fusion of H?nay?na-vinaya and Mah?y?na-??la was not possible from the beginning.<BR>  In conclusion, the ideals Bodhisattva-??la tries to pursue are very high. But, as Bodhisattva-??la lacks compulsory vinaya and karmav?c?, it is hard to expect its effectiveness these days. On account of these reasons, even in the present Mahayana Buddhist Sa?gha, Bodhisattva-??la is often ignored. In a word, it is impossible for ?r?vaka-??la and Bodhisattva-??la to exist together.

自燈明 法燈明의 번역에 대한 고찰

이수창(Lee Soo-chang) 불교학연구회 2003 불교학연구 Vol.6 No.-

This paper deals with some questions arising from the translation of attad?pa and dhammad?pa in the P?li Canon. That is, it is an attempt to research thoroughly into the Buddha"s original intention, when attad?pa and dhammad?pa are put into local languages. This seemingly trivial matter of translation is actually a very important subject because it has been the cause of misunderstanding the Doctrine of No-Self(Anattav?da) in Buddhism. Not only modern translators, but the Chinese translators of the Tripi?aka in the past as well, translated attad?pa and dham -mad?pa revealed in the P?li Nik?ya into various versions, con -siderably different from each other. The fundamental reason for the different interpretations of the text lies in the term d?pa in the P?li language. The word d?pa has two distinctive senses of island and lamp(light). Comparative investigations into the Buddhist Scriptures in the P?li Nik?ya, the Chinese ?gamas and several other translations are made to reveal how the Buddha used the word in question, either in the sense of island or of lamp. It is confirmed as the result of the comparative study that the Buddha here used the term in the meaning of island. The scriptural evidence is that the word "d?pa" was used with the synonyms such as shelter(t?na), cave(le?a), destiny(gati), goal (par?ya?a), and refuge(sara?a) in the Sa?yutta Nik?ya and its Com -mentaries. And the more apparent proof is in the representation of the word "d?pa" as island not lamp in the Sanskrit Scriptures, the Tibetan Scriptures, and even in the Dharmapada written in G?ndh?r? corresponding to the P?li Nik?ya which deals with attad?pa and dhammad?pa . It is inferred from the examined data that the Buddha almost certainly used the term in the meaning of an island when he preached the set-form verse of attad?pa and dhamma-d?pa for the first time. Therefore, it is made clear that attad?p a and dhammad?pa are translated into "live ye as islands unto yourselves" and "live with the doctrine, as your island", but not into "be ye lamps unto yourselves" and "hold fast to the Truth as a lamp". On the other hand, the Buddha"s atta-sara?? and dhamma-sara-?? discourse was delivered on an extremely difficult occasion that he must endure suffering as a human being. At that time, the Buddha gave with great emphasis to his disciplines the lesson that "be ye a refuge to yourselves and a refuge to the Truth". And in the Sa?yutta Nik?ya, the Buddha presented to his followers the way of practicing concretely on taking refuge in themselves and the Truth, as an island, shelter, cave, goal, etc. That is the four satipa??h?nas. Every one can achieve an arhantship or attain nibb?na through practices of the four satipa??h?nas(k?ya, vedan?, citta, dhamma).