• KOMUNHWA
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• no.56
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• pp.181-213
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• 2000

This article is to introduce a tentative study on many Buddhism remains in Hanam area. In recent years, many Buddhism remains were found in Hanam area. We speculate there will be more vestiges to be found in the same area. Among many ruins that were disco

• KOMUNHWA
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• no.58
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• pp.85-117
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• 2001

This paper is focused on Buddhistic and ancient fortress excavated recently in Cheonnam Province. The outcome of Buddhism is researching the building place of the period of the Unified Shilla Period in Geumdunsaji(金芚寺址). This is the first research for Bud

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.141-170
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• 2017

In this paper, I will compare the Jinmuk tales from Korean Buddhism and those which appear in Daesoon Thought. Specifically, I will compare the Jinmuk tales from the Jinmukjosayujeokko (震黙祖師遺蹟攷, A Study on the Remains of Patriarch Jinmuk) and those from the Jeongyeong (典經), and then study the differences between the two sources. In chapter two, I approach Jinmuk's thought as conveyed in the Jinmukjosayujeokko by examining four points. The first point is that Jinmuk is a transformation-body (an incarnation) of Sakyamuni (釋迦牟尼) Buddha. In the preface of the Jinmukjosayujeokko, Choui (艸衣) says that Jinmuk is a transformation-body of Sakyamuni Buddha. The second point is the spirit of unobstructed action (無礙行), the third point is the spirit of the fundamental congruence between meditative and doctrinal approaches (禪敎一致), and the fourth is the spirit of the fundamental congruence between Confucianism and Buddhism (儒佛一致). In chapter three, I study on the viewpoints which can be derived from Jinmuk tales in Daesoon Thought, and compare the Jinmuk tales from the Jinmukjosayujeokko and the Jeongyeong. The Jinmuk tales from the Jeongyeong can be characterized by the Daesoon concepts 'Cheonji Gongsa (天地公事, The Reordering Works of Heaven and Earth)' and 'Haewon Sangsang (解冤相生, The Resolution of Grievances for Mutual Beneficience)'. This is the key difference between the Jinmuk tales from Korean Buddhism and those from Daesoon Thought. If I compare the common subject matter of the Jinmuk tales in the Jinmukjosa yujeokko and the Jeongyeong, the Jinmuk tales from these two sources likewise contain differences. Why do these differences occur? I will explain these differences based on Mircea Eliade's approach to mythology. Eliadian theory posits that myths contain the desires of those who deliver the myths. If I explain the difference between the Jinmuk tales in the Jinmukjosayujeokko and the Jeongyeong based on Eliade's theory, Buddhism has Jinmuk tales composed to reflect Buddhist values, whereas Daesoon Thought has Jinmuk tales composed to reflect the values of Daesoon Thought. As Korean Buddhism and Daesoon Thought promote different values, they thereby have different Jinmuk tales.

• KOMUNHWA
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• no.57
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• pp.77-111
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• 2001

I intend to show that if we pay attention to the symbolism and boundary of places which are associated with our daily lives, this will help us to understand the characteristics and background of the ancient sites, archaeological phenomenas. I will give as

• Journal of the Korean Association of Geographic Information Studies
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• v.10 no.2
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• pp.139-151
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• 2007

This study conducts quantitative analysis with the use of GIS of characteristics of Buddhism relics spatial locations such as Buddhist temple sites. With the intention of analysis of the generally known Buddhist temple site locations from spatial side, following the Buddhism relics sites state, the present conditions of Buddhist temple sites was analyzed from the spatial point of view. The results of the present study are that, comparing with general location analysis, different characteristics of competitive strength which maintains Buddhist temple sites functioning until now are showing. In case of such cities as Chuncheon and Wonju, Buddhist temples exist in the areas of high locational competitiveness, and most of them were located in the areas which with relatively poor environment. On the other hand, comparing with Samchuk city case, the location environment of Buddhist temples there turned out to be excellent. Such results show that we can discover the special characteristics of Buddhism which holds the entire history for the space called the Korean Peninsula.

• The Korean Publising Journal, Monthly
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• s.143
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• pp.2-3
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• 1994

겸재 정선과 추사 김정희 연구의 대가이자, 유교와 불교를 넘나들며 고미술품에서 당대의 정신사적 궤적을 탐구하는 일에 정열을 바쳐온 최완수씨가 "명찰순례"를 펴냈다. 이 책은 그 특유의 박람강기로 국내사찰의 유물.유적 속에 내장된 민족사를 길어올린 역작이다. 사찰과 최완수와의 만남, 그것은 우리에게 '한국문화사'로 읽힌다.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• Korean Journal of Heritage: History & Science
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• v.57 no.2
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• pp.28-50
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• 2024

A fact-finding survey of the Demilitarized Zone can be said to be a very meaningful academic survey linked to previous index surveys of protected military areas and municipal and excavation surveys of ruins and military sites on Mount Dora. Not a few ruins were first discovered in this survey, and the locations, structures, and restoration artifacts of the previously investigated ruins were confirmed differently, raising the need for a detailed investigation. In particular, it is noteworthy that various relics from the Paleolithic Age to the Joseon Dynasty were recovered from relics dispersion sites such as Josan-ri and Cheorwon Gangseo-ri in Paju, and Hoengsan-ri Temple Site is also a Buddhist relic in the Demilitarized Zone. However, in the case of some graveyards and relics sites in the Paju region, it was an opportunity to understand the reality that they are not safe from cultivation and development, and the ruins of Cheorwon Capital Castle, Seongsanseong Fortress, Jorangjin Bastion, and Gangseo-ri Bastion were damaged during the construction of military facilities, and an urgent investigation is needed. Also, farmland and hilly areas around the ruins of Jangdan, Gunnae-myeon, and Gangsan-ri have not been properly investigated for buried cultural assets due to small-scale development. Therefore, it is an important time for the relevant authorities and agencies to cooperate more closely to establish special management and medium- to long-term investigation measures for the cultural heritage in the Demilitarized Zone based on the results of this fact-finding investigation.

• SUVANNABHUMI
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• v.2 no.2
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• pp.69-82
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• 2010

이 글은 미얀마의 고대 도시에서 축조된 방어장벽의 건축물에 나타나는 신앙문화에 관한 연구이며, 여러 고대 도시, 특히 쀼족(Pyu)의 도시였던 베잇따노(Beikthano), 하링(Halin), 떠예킷떠야(Thayehkittaya, Srikshetra) 등지에서 발굴된 유물, 유적을 분석하였다. 이와 함께, 미얀마의 고대 도시에 형성된 전통적 신앙세계를 해명하는데 중점을 두고자 한다. 미얀마에서는 성문, 성벽, 요새, 또는 파고다를 건축할 때에 신앙적 요소가 반드시 개입되었다. 건축물의 축조 토지의 선택에 있어서나 건축물 용도에 따른 재앙의 예방의 목적을 구현하기 위하여 신앙체계가 적용되었다. 특히, 방어 장벽(예를 들어, 성벽, 성문 등)에서 나타나는 불교경전이나 쇠못이 박힌 철판 및 각종 힌두신과 낫(정령)의 조상(彫像)은 그러한 신앙적 차원에서 도입되었던 것이다. 결론적으로 미얀마의 고대 도시에 있어서 방어 장벽의 구조물에서도 전통신앙과 힌두교 및 불교가 혼합된 신앙체계가 엿보이며, 나아가 쀼 왕국에 형성된 여러 고대 도시에서 서로 유사한 물질문화와 신앙체계가 널리 존재하고 있음이 밝혀졌다.

• (The) Research of the performance art and culture
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• no.39
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• pp.637-667
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• 2019

I have researched in the field the religious and performance culture of Indonesia through the musical iconography of Borobudur. There are many kinds of musical instruments which belong to India or Indonesia, performers being either court or folk musicians. Contemporary south-east Asian Indonesia has a broad religious heritage. Most of the population is Muslim, but the culture and customs are rooted in Indian Ramayana. I discovered, for example, the same percussion instruments played on a person's knees. I also came across similar string instruments with long and elliptical resonance casks on the iconography of the Incense Burner and Byam temple stone pagoda of Beakje dynasty in Korea and in Borobudur in Indonesia. The two musical instruments can not be found in other countries, such as Silla, Koguryŏ, China or the silk road area, but only Indonesia or India. This suggests that Beakje Buddhism is from the southern regions rather than China. I also discovered the same dancing motion with the court performers on the iconography of Borobudur, and the same musical instrument and performance in the Gamelan in today's Indonesian performance. Despite a disjuncture between the people and their past, the Shailendra Buddhism is alive in people's life and culture in the present day. So we can discover some familiarities between Indonesia's Gamelan and the percussional performance in Korean Buddhist rituals.