淨土禮佛文에 관한 연구

한보광,곽만연 한국정토학회 2003 정토학연구 Vol.6 No.-

This paper is to examine the contents of Pure land worship in the worship literature by which Korean temples conduct daily worship service. First, Hyangsuharye was much done Between late Choseon and beginning of the modern time; Obunhyangrye can be the origin of Chiljeongrye which practices today. Present Chiljeongrye was edited after 1955, worshiping the three treasures of Buddha, dharma, and sangha in harmony; it seems to be comparatively well presenting the utmost teaching of Jogye Order representing Seon sect. Regarding some insufficient parts, each temples conduct with addition and subtraction. Hyangrye was edited by master Bak, yongseung, is precious in that it is the first worship literature written in Korean. One of the worship literature in Pure land is Saseungje; it is for Amita Buddha, Avalokitesvara, Mahasthama-Prapta, and Cheungjungdaehae in Pure land, and it also seems to have been done in the beginning stage of yeumbul. It has been regarded important as a worship literature in Pure land since ten mantra is necessarily done for each buddha and bodhisattva. However, it is regretful that it is not done today. Next, Kekrakjeon worship literature is for the special hall, Kekrakjeon in the Comprehensive training monastery or other Big temples. Lately discovered Master Uisang's Tusarye encompasses all buddha and bodhisattva, but is near to a worship literature in Pure land since there is pray for being reborn in Pure land at the later part. There is a trace using “All the Buddhas in the three world Amita …” which is mainly used in the Pure land yeumbul. Yet according to each article, some differences appear so that they are compared and analyzed. Finally, Jawun, who widely spreads Pure land yeumbul lately, conducted Pure land rituals for worship which was based on the Jiui's four theories of Pure land.

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.

現代社會에 있어서 念佛行者의 믿음

한보광 한국정토학회 2000 정토학연구 Vol.3 No.-

龍城스님의 후반기의 생애(1) --- 大覺敎創立과 전통불교의 계승 ---

한보광 대각사상연구원 2000 大覺思想 Vol.3 No.-

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.

건봉사의 만일염불결사 (萬日念佛結社)

한보광 동국대학교 불교문화연구원 1996 佛敎學報 Vol.- No.33

白龍城스님과 한국불교의 계율문제

한보광,김정희 대각사상연구원 2007 大覺思想 Vol.10 No.-

This dissertation studies on Baek Yong Sung Sunim and the issue of Korean Buddhism Precepts. Especially, this research study focused on, what so called, the great secluded precept lineage. First of all, this dissertation study starts from the research investigation on the Yong Sung Sunim’s cause in receiving the great secluded precept lineage to his endless efforts for Korean Buddhism Precepts Restoration. The first phase of receiving the great secluded precept lineage began with his acceptance of the bhiku precepts as well as the bodhisattva precepts from Sungok precept defensor at the diamond stairway in the Tongdo Temple when he was 21 years old in 1984. True receivement of the Buddhism precept lineage would not be accomplished with a simple Buddhist ceremony for ordaining the priesthood. It also requires sincere efforts in maintaining, circulating and transmitting the true essence of the precepts. Through out his priest life, Yong Sung Sunim always lived with clear precepts and kept a pride of bhiku priest although many monks took wifes and lived with the precept-broken life under the Japanese colonial period when Korean Buddhism precepts were corrupted. Yong Sung Sunim transmitted the great secluded precept lineage to his disciples. For example, as his disciples, there were Hwangyung-Jaesu sunim, Dongsan-Hyeil sunim, Danam-Donwha sunim, Goam-Sangahn sunim, Donghun-woankyu sunim, Gobong-Taesu sunim, Wounkyung-Gyhhong sunim, Whasan-Suok sunim, Ingog-Changsu sunim, Jawoun-Sungwoo sunim. In addition to them, we expect there were many other disciples. The above mentioned disciples, however, could be discovered by historical data. Yong Sung Sunim also had lots of lectures for spreading out the great secluded precept lineage directly as well as indirectly in various places. As a precept defensor monk, he made a great effort for his self-concious role. He had a speech on the precepts at the diamond stairway in the Hyoein Temple on the October 15thof 1925. At that time, Yong Sung Sunim wrote the Buddhism precept scripts, what so called as, Bumangkyung simjipum gumgangkye - danhokye - chupmun, on a jade plate. Also, he made four types of treasure seals. These events were happened for the transmission of the great secluded precept lineage. Again, he served as a precept defensor monk by having lecture on the bodhisattva precepts at the diamond stairway in the Taehung temple, which is located at the whoeryung province in the Korean Peninsula. And he led to open the seminar on the Buddhism Precepts at the Hyoein Temple on the April 8th of 1929 in terms of lunar calendar. He entrusted all his matters with his disciples after giving his precepts lamp to Dongsan-Hyeil precept defensor sunim on the November 18thof 1936. Lastly, around his entering of nirvana time on the March of 1940, he attempted to lead the Buddhist initial ceremony for ordaining the priesthood at the Mangwol Temple in the Dobong Mountainby writing the Buddhism precept scripts, what so called as gumgangkye-danhokye-chupmun. At that time, Manha precept defensor sunim happened to import the precept lineage of Gosim precept defensor sunim from China since some of Korean monks had doubt on the legitimacy of the great secluded precept lineage. Currently, the Gosim precept lineage is a major Korean Buddhism precept lineage. Both the Korean great secluded precept lineage and the Chinese Gosim precept lineage were arising from the Susangordination. However, autonomous Korean orthdox precept lineage was happened to be trembled due to some of monks whose minds sought to toadyism. Nonetheless, the Buddhism precept lineage is worthwhile to hold as long as it is maintained very well. In fact, some precept defensor monks of Manha Schooltook wives and broke their own precepts. And hence they lost their authority to transmit their way of precept to disciples. On the other hand, Yong Sung Sunim’s great secluded precept lineage has been well preserved for a long time. And it seems to be worthwhile to hold as well. The Buddhist doctrine of Susang Sukye is described in the Buddhist precepts sutra, what so called as a Bummang Sutra as well as other several sutras. Therefore, it is quite certain that the Susang Sukye is the precepts which were transmitted from the aliving time of Buddha. For the identification of Sungok precept defensor sunim who was transmitted the Buddhism precepts to Yong Sung sunim, some scholars intend to identify Jaesan sunim with him since the traces of Sungok sunim’s historical data were not clear. But it is inferred that such identification is not right. Finally, Yong Sung sunim made continous efforts in order to resurrect the legitimate precept lineage of the Korean traditional Buddhism through his life. He proposed his way of reforming Korean Buddhism toward Japanese colonial government twice at that time. He also criticized Buddhist monks of taking wives, eating meats and drinking alchors and pointed out new direction of Korean Buddhism at that time. And he hoped for the resurrection of the Korean Buddhism precept by translating Bummang Sutra into Korean letters. Through his efforts, Korean Buddhism became to face the purification movement in the years of 1960 and had a foundation for the resurrection of Korean Buddhism Jogye sect. However, it is quite sorry to watch the Korean orthodox great secluded precept lineage, which has been supported by Yong Sung sunim, is fading away but the Chinese precept lineage of Gosim precept is prevailing now. Especially, we should know that the legitimacy of Gosim precept lineage had already been lost since some precept defensor monks among the Gosim precept lineages took wives.

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.

일제시대 삼장역회(三藏譯會)의 성립과 역할

한보광 동국대학교 전자불전문화콘텐츠연구소 2002 전자불전 Vol.4 No.-

한국불교전서 전산화 성과 및 향후 과제

한보광 동국대학교 전자불전연구소 2007 전자불전 Vol.9 No.-

전자불전·문화재콘텐츠연구소는 1999년 한국불교전서 전산화 시범사업을 필두로 2000년부터 2007년까지 8년에 거쳐 ‘한국불교전서 전산화 사업’을 성공리에 마무리하였다. 그리하여 한국불교전서 전14책의 전산화를 완료하고 인터넷을 통해 웹 검색 시스템을 구축하였다. 또한 인터넷 접속이 안되는 이용자를 위하여 한국불교전서 CD-ROM을 제작하여 회향하였다. 본 사업을 통해 불교학 분야와 첨단 컴퓨터공학 분야의 학제적 연구의 결실을 맺게 되었다. 본 사업을 통하여 한국불교전서 전14책을 전산화하였다. 본 사업의 성과는 기술적인 측면에서 한국불교전서 전산화 사업을 통해 텍스트 전산화 관련 기술을 확보할 수 있었다. 즉, 한국불교전적의 입력 및 유니코드에 없는 글자 관리 시스템 개발 기술, 한국불교전적의 데이터베이스 저장 기술 등의 한국불교전적의 검색 기술을 확보하였다. 또한 한문으로 작성된 고문서를 처리할 수 있는 기술을 통해 각종 전적문화재의 모든 문헌을 관리할 수 있는 기술을 확보하였다. 본 사업을 통해서 경제, 산업적인 부분과 학문적인 분야에도 많은 성과를 거두었다. 특히 시공을 초월하여 전 세계 학자들에게 한국불교의 원전자료 제공하였고, 국내 한국불교 관련분야 연구에 기여하였다. 무엇보다도 한국불교 연구의 세계화에 꾀하고, 인터넷을 통한 자료의 제공으로 경비 절감에 기여하고, 마지막으로 불교종립대학인 본교 위상 격상과 건학이념 실천에 기여하였다. 본 연구를 통해 불전 전산화의 미래를 위하여 몇 가지를 제언하였다. 아울러 이번 한국불교전서 전산화의 수행이 불전전산화의 새로운 장을 여는 시작으로 더욱 정진해야 할 것이다. Heading digitalization model business of Hanguk Bulgyo Chonso in 1999, the Institute of Electronic Buddhist Texts & Culture Cotent had successively finished 'Digitalization of Hanguk Bulgyo Chonso' for 8 years from 2000 to 2007. Therefore, it completed digitalization of all 14 books of Hanguk Bulgyo Chonso and established web retrieval system in internet. In addition, it held a memorial service by making Hanguk Bulgyo Chonso CD-ROM for the user who can not contact internet. With this business, it resulted a fruit of interdisciplinary study in the area of Buddhism and high-tech Computer Science & Engineering. In this business, all 14 Hanguk Bulgyo Chonso was digitalized. The performance of this business was that it secured the text digitalization-related technology through this in the aspect of technology. In other words, it secured input and maintenance system development technology of letters not in the unicode, and a retrieval technology of Hanguk Bulgyo-related books such as database saving technology. Also, with the technology handling ancient documents with Chinese writing, it secured a technology which could manage all literatures of various cultural assets books. Through this business, it had a lot of outcomes in economic, industrial and scientific area. Especially, it provided data of the original text of Hanguk Bulgyo to scholars in the whole world beyond time and space and contributed to domestic Hanguk Bulgyo-related studies. First of all, it attempted globalization of Hanguk Bulgyo study, contributed to cost saving by providing data through internet, and, finally, was conducive to elevating the school's status as a Buddhist university and practicing school establishment ideology. It suggested several things for the future of digitalization of Bulgyo Chonso in this study. At the same time, the digitalization of Hanguk Bulgyo Chonso might be the beginning which opens new phase so religious purification may be needed more.