• 건축역사연구
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• 제21권2호
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• pp.53-74
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• 2012

This study aims to overview and review the infiltration of Japanese Buddhism and it's influences on the construction and architectural characteristics of Japanese Buddhist temple from the opening of ports to Independence Day of Korea. Infiltration of Japanese Buddhism had been sustained during 70 years from the foundation of Higashi Hongan-ji Temple(東本願寺) in Pusan, by Shinshu Otani School(眞宗 大谷派) which was one of Japanese Buddhism, to Independence Day of Korea. This study is to be promoted on the following subjects ; 1) the circumstance around the infiltration of Japanese Buddhism 2) Buddhism policy of Japanese Governor and infiltration on Korean Buddhism 3) increasing trend, distribution and construction of Japanese Buddhist temples near downtown areas 4) for the conclusion, case research on Bondang, Gori, and open space and analysis on the architecture style of Japanese Buddhist temples. Accordingly, Korean Buddhism had been subordinated to Japanese Buddhism, and the management system and memorial service of Korean Buddhism had to be affected by Japanese Buddhism. This study is considered meaningful for the elementary research to examine the aspects of Japanese style on Korean Buddhist architecture at that time.

• 한일민족문제연구
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• 제21호
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• pp.1-43
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• 2011

This article introduces Abe Mituie's activities related to Korean and Japanese Buddhism and two newly discovered materials. He worked as a brain of Japanese cultural rule over Joseon Korea while holding various positions such as the president of KyeongSung Il Bo, the vice president of Kokmin Newspaper and the director of Central Joseon Association. Abe was responsible for Enkak Temple, the head temple of Japanese Rinzai section, and was one of the layman followers of Syak Soen who worked for the spread of modern Japanese Buddhism to Europe and America. He was a respectful Buddhist layman so as to teach Zen Buddhism for young Buddhist monks in Japan. After he started to assume charge in the Kyeong Sung Il Bo, he was also very active in movements in relation to Joseon Buddhism to the extent that he was found to be deeply involved in Joseon Buddhism sections. On the other hand, he concluded Joseon culture to be 'devastated.' He asserted that it was necessary to develop spiritual culture and revive Buddhism in order to resolve the devastation in the Joseon. In addition, he thought that Joseon Buddhism was ruined due to the misgovernment of the Joseon Dynasty, but had its own as great tradition as Japanese Buddhism. Therefore, in his opinion, there was a need to do research on Joseon Buddhism and find some way out of the contemporary difficulties. In order to save the situation, he made efforts to protect and revive Joseon Buddhism while paying continuous visits to Joseon Buddhist temples, supporting the publication of Buddhist canons and proposing to have a regular meeting of 'The Invitation of 30 Head Temples.' From his visit to Youngju Temple and his consistent relationship with Kang Daeryeon, it can be assumed that he was involved in reorganizing power structure in Joseon Buddhism and establishing various institutions. He emphasized the strict adherence of individuals and communities to rules in his lecture for students at Jung Ang Hak Rim. It was a way to revive Joseon Buddhism by creating a new social image of Joseon Buddhism. He continued to work for the restoration of Joseon Buddhism even after he retired from Kyeong Sung Il Bo and returned to Japan. He introduced the originality of Joseon Buddhism history to Japan and sent Japanese monks to Korea in order to do research and contribute to exchange between Korean and Japanese Buddhism. All things taken together, it is evident that Abe Mitzihe regarded Joseon as backward or stagnant from a perspective of evolutionist or orientalist, and was a Japanese elite to believe that it was just for Japan to control Korea. However, he was different from other Japanese elites in that he did not considered Joseon Buddhism merely as the object of propagation. He thought that Joseon Buddhism possessed its own great tradition and culture, but was ruined because of the misadministration of the Joseon Royal House. Therefore, in his opinion, Joseon Buddhism should be recovered by means of some supports, and its revival would lead to the restoration of Joseon culture as a whole, which would be realized by Japanese rule over Korea and Japanese elites' generous assistance.

• 대순사상논총
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• 제17권
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• pp.151-171
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• 2004

TAKAHASHI Toru (1878-1967) was one of the most significant Koreanologists in Japanese academic field. He was a professor of Kyeongseong Imperial University in the prewar period and Tenri University (department of Korean studies) in the postwar period. He was majored in Korean intellectual history and literature. His achievements, especially on Korean Confucianism and Buddhism, are still referred and influential. He wrote two pamphlets published by department of education of the Government-General of Korea in 1920. This year was a year after of 3.1 Independent Demonstration. This riot might have demanded Japanese governors to survey about Korean mentality and characteristics. One of outcomes was Chousenjin (Korean People). The pamphlet tried to explain the Korean character in the perspective of a essentialism in Korean race. The other was a simple outline about history of Korean religions entitled Chousen shukyoushi ni arawaretaru sinkou no tokushoku (The characteristics of faith in the history of Korean religions). He explained that Korean religions, especially its Buddhism, were easily influenced by political condition. These pamphlets seemed to be typically colonialistic, since such negative characteristics of Korean made Japanese colonial rule legitimated as the Mission of civilization and enlightenment. His discourses synchronized with the desire of Japanese Imperialism. This article attempted to analyze his discourses in the perspective of postcolonial critics and sociology of knowledge.

• 대순사상논총
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• 제36집
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• pp.227-266
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• 2020

본 논문의 목적은 광해군 대(代)의 불교정책과 이것의 영향을 받는 불교계의 양상을 검토하는 것이었다. 이것을 통해 조선불교를 "숭유억불"이라고 규정지음으로 인해 드러나지 않았던 광해군 대의 불교가 가진 나름의 영향력과 역동성을 드러내고자 했다. 성리학을 사상적 배경으로 삼았던 조선 시대에 불교는 성리학의 벽이단을 내세운 지배층에 의하여 배척되어야 했고, 이것은 광해군 대에도 마찬가지였다. 그러나 실제로는 지배층이 이중적 불교관을 가지고 있었다. 이러한 지배층의 이중적 불교관은 광해군 대의 불교계의 상황에 영향을 끼쳤다. 임진왜란에서의 전공으로 지배층은 불교의 존재를 인정할 수밖에 없었고, 그 결과 조선에서 불교의 위상이 일정부분 상승했다. 상승한 위상과 임진왜란 때의 경험을 바탕으로 불교계는 보사(報謝)와 구호 활동에 종사했다. 그 결과, 승려의 수는 증가했고, 사찰과 승려의 토지 소유가 허가됨으로써 경제적 상황도 좋아졌다. 이 과정에서 임진왜란은 광해군 대의 불교정책을 좌우하고 불교지형을 변동시킨 역사적 배경이 되었다. 광해군 대에 지배층은 불교를 이단으로 간주하면서도, 임진왜란에 공이 있는 승려들에게 시호를 하사했고, 승려에게 관직을 제수하는 등 일부 승려들을 우대하는 정책을 폈다. 또한, 승려들은 국방, 건축 등 조직력과 물리적 힘을 요구하는 역을 부담하기 시작했다. 그런데 광해군 대까지는 승려들이 부담하는 역에 대하여 일정 부분 보상해서, 승려가 역을 부담하는 것이 불교에 대한 탄압의 면보다는 불교에 대한 용인의 측면이 강했다. 불교정책에 대하여 불교계는 지배층과의 유착과 사찰의 창·재건, 그리고 불교 예술품 제작이라는 양상을 보인다. 지배층과의 유착을 통해 불교계는 광해군 대 불교정책에 적극 호응했고, 이것을 통해 교단을 유지할 수 있었다. 아울러 이러한 모습 속에서 부휴 선수(浮休 善修)와 제자인 벽암 각성(碧巖 覺性)의 부휴계가 불교계에서 주도권을 가지기 시작했음도 확인된다. 광해군 대의 불교정책은 지배층의 이중적 불교관과 좋아진 측면과 악화된 측면이 공존하는 불교계의 상황을 배경으로 시행되었다. 지배층은 불교의 조직력을 전후(戰後) 복구와 국방, 토목 공사에 적극적으로 활용하였고, 이에 따른 적절한 보상을 시행했다. 불교계 역시 지배층과의 교류를 바탕으로 불교정책에 호응하였고, 사찰과 예술품을 보수하고 제작하였다. 광해군 대의 불교정책과 대응을 살펴보면, 조선 불교에 대한 일반적 묘사인 "숭유억불"로 설명할 수 없는 불교의 조직력과 영향력이 확인된다.

• 복식
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• 제58권8호
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• pp.184-199
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• 2008

This thesis aims to examine the formation, and the religious meaning and symbolism of Beob-Lak, which is attached to the preacher's clothing as a full dress of Won-Buddhism, which, as a new religion, was originated in Korea's historical foundation in 1916. In addition, it tries to provide the basic data for the study on Korean religious costume by examining Beob-Lak in the context of social atmosphere of Korea, which has accepted various religions. As a result, I found that Beob-Lak was originated from the different colored lines of the early Japanese Buddhist religious costume and it employed rochza as an independent component, but that the present protocol of Beob-Lak was completed by the first Jongbeobsa Jeongsan Jongsa in the late 1950s and all the religious workers have put it on with the religious costume in great worships since the early 1980s. Beob-Lak of Won-Buddhism, which employs Ilwonsang Beobsinbul as the symbol of its religious doctrine, symbolizes the succession of Beob and represents the will to repay the teacher's favors to hand down the great truth. At the center, Ilwonsan(one round shape) is the symbol of the innate place for everything in the universe, and its yellow color symbolizes the highest nobleness. I expect to see following researches which deal with the costume of Won-Buddhism from various views on the basis of this study on the formation and development of Beob-Lak, which is the symbol of formal full dress of Won-Buddhism as Korea-style new religion created over 90 years ago.

• 대순사상논총
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• 제19권
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• pp.165-192
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• 2005

The purpose of this paper is to make clear the relation of traditional religion with economic ethics and attitude in Japan. I selected Shimhak(心學) of Japanese traditional religions to analyze because it has been said that Shimhak was related to the modern ethics of merchants in Japan. The contents of this paper is composed of two parts. First, the religious character of Shimhak is discussed. I will analyze the relation of Shinto, Buddhism and Confucianism to Shimhak to certify the syncretism of Japanese religion. Second, the economic ethics of Shimhak is discussed. I will make clear the historical significance of Shimhak in modern Japan, and the relation of the economic ethics of Shimhak with the spirit of Japanese capitalism. This paper will be useful to make out the social influence of Japanese traditional religion, to estimate the sustaining mode of traditional value and ethics in Japan in the future.

• 대순사상논총
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• 제18권
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• pp.101-122
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• 2004

When people discuss the continental cultural elements in the ancient East Asian culture, people always attach great importance to the two major cultures of Confucianism and Taoism, but offer little explanation to the significant influence of the theory of yin and yang, the important philosophical base of the two major cultures. The theory of yin and yang, existing as the theoretical source at a profounder level, possesses philosophical connotations that are always embedded into the mainstream of thought, religions and customs, displaying its unique glamour in its unique way. Its influence is more than that, however. It has exerted far-reaching influence on and is of significant importance to the development of the ancient culture of East Asia. This article aims at exploring this field of study. After the erudite scholar of The Five Classics made a voyage to the east in the early sixth century, The Book of Changes, the most important Chinese ancient classic expounding the theory of yin and yang, started to circulate among the Japanese court, via Baiji in the Korea Peninsula. As a result, the theory of yin and yang found its way to Japan. Examining the spreading channels, we learn that the theory's dissemination was largely related to the activities of Buddhist monks. Shoutoku Prince, regent of Japan at the time, was himself an enthusiastic supporter of Buddhism and was excelled in the study of The Book of Changes and the theory of yin and yang. In the Twelve Ranks System and Seventeen-article Constitution promulgated by Shoutoku Prince, the influence of the theory of yin and yang and of the theory of the five elements can be visibly discerned. This obviously proves the sublime status of the Chinese theory of yin and yang in Japan, thanks to the victory of the political clique that adored Buddhism. In the shaping course of ancient Japanese culture, the theory of yin and yang served as an important philosophical source of its development. Mythology based on Kojiki and Nihon Shoki, two earliest Japanese books that exist today, record mythological stories about the emergence of the Japanese nation. The notion about the birth of heaven and earth and the forming of Japanese Shinto, expressed in the mythological stories, not only tell us the source and historical progress of the Japanese nation but also the nation's world outlook in the transition from barbarian period to civilized period, as well as the basis for its philosophical thinking. All these were marked with profound influence of the Chinese theory of yin and yang. The theory of yin and yang, as one of the ancient Chinese academic thoughts, was accepted asa political belief when it first spread to Japan. The emergence and establishment of both the Mikado system and the centralized regime in ancient Japan drew largely on the theory of yin and yang and adopted it as an important philosophical basis to deify and aggrandize the "imperial power" so as to protect the authority of the imperial ruling and consolidate the established regime. Following the continuous strengthening and expansion of the centralized state power, the theory of yin and yang was further employed, and gradually "hidden" in Japanese culture with the passage of time, finally becoming the edge tool of ancient Japanese Mikados in exercising political power and controlling the country.

• 한국철학논집
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• 제38호
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• pp.163-187
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• 2013

본고에서는 선불교(禪佛敎)의 전통(傳統) 속에서 한용운(韓龍雲)의 불교관(佛敎觀)을 고찰하였다. 한용운은 원효(元曉)의 지관쌍운론(止觀雙運論)과 지눌(知訥)의 정혜쌍수론(定慧雙修論)의 전통 속에서 적적성성(寂寂惺惺)한 선정(禪定)의 본질을 강조한다. 한용운은 당시 선객(禪客)들이 중생들을 외면하고 산림에 은거하면서 처소와 몸가짐만을 적적(寂寂)하게 하려는 행태를 비판하면서, 중생들을 제도하는 수행자의 일상 속에서 적적성성한 선정을 이루어야 함을 강조한 사상적 특징이 있다. 한편, 한용운은 김시습 이래로 조동종(曹洞宗)의 전통이 담긴 "십현담(十玄談)"을 주해하면서 조동오위(曹洞五位)에 의거하지 않고 구세정신에 입각하여 임제선풍(臨濟禪風)으로 일관하는 특성이 있다. 굳이 한용운의 "십현담주해"를 조동오위에 비춰보자면, 중생들의 편위(偏位) 속에서 진인(眞人)의 정위(正位)를 밝힌다는 편중정(偏中正)에 비중을 두고 있다고 할 수 있을 것이다. "십현담주해"에서는 조일불교동맹조약(朝日佛敎同盟條約)으로 조선불교의 정신까지 말살하려는 일본조동종 승려들의 만행을 질타하고자하는 의도가 엿보인다. 한용운의 불교관을 종합해 보자면, 선불교(禪佛敎)의 전통 속에서 애국애민(愛國愛民)의 정신을 담아내는 특징이 있다고 하겠다.

• 건축역사연구
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• 제16권6호
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• pp.47-66
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• 2007

$Lokap{\bar{a}}las$ are understood as the deities of four directions in Buddhism: $Dhrtar{\bar{a}}stra$ in the East, $Vir{\bar{u}}dhaka$ in the South, $Vir{\bar{u}}p{\bar{a}}ksa$ in the West and $Vai{\acute{s}}ravana$ in the North respectively. Their common name is, therefore, called as the "Four Guardian Kings", whose function is to prevent demonic forces from entering into its sacred world. Although the position of $Lokap{\bar{a}}las$ is to the lowest level in the hierarchy of the minor deities in Buddhism, the cult of $Lokap{\bar{a}}las$ was widely spread and prominent in the countries of Northern Buddhism. It played a significant role in terms of the state-protecting Buddhism, on behalf of it's esoteric and magic power. More than 20 Gateways of the $Lokap{\bar{a}}las$ and $Lokap{\bar{a}}la$ statues were still well preserved in Korea, and they were believed to be constructed after the Japanese attack in 1592. After war, monks had concentrated on restoring ruined temples and building many new Gateways of the Four Guardian Kings over the Korean peninsular. Under such circumstances, even though the $Lokap{\bar{a}}las$ played a significant role as the subject of cult in Korean Buddhism. they might have a small chance to be taught traditional Lama iconography exactly. The purpose of this essay is to examine the relation of orientation of the Gate way of $Lokap{\bar{a}}las$ and allocation of each Kings inside the gate.

• 대순사상논총
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• 제16권
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• pp.151-166
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• 2003

Contemporary Buddhist scholarship in Korea has been strongly affected by its origins in the Victorian era, when Western religious scholars sought to rationalize and historicize the study of religion. Modern Korean scholars, trained within the Western scholarly paradigm, share this prejudice which tends toward the rational. The result is a skewed understanding of Buddhism, emphasizing its philosophical and theoretical aspects at the expense of seemingly "irrational" religious elements based on the direct experience of meditation practice. This paper seeks to look at the historical context in which modern Korean Buddhist scholarship had been shaped during the colonial period of Japan. Two case studies will be examined particularly in the light of post-colonial perspectives of Buddhist studies: the case of Jonghong Bak(1903-1976) and the case of Donghwa Gim(1902-1980), two pioneering scholars in the field of Buddhist studies. They share similarities as well as differences. Both were born and active at almost the same period, during which Korean peninsula experienced modernization forced upon by Japanese colonialism. And thus, the experience of colonialism and modernization brought them into conflict between tradition and modernity. Their responses, however, were different. Pak, originally trained in Western philosophy, especially German philosophy, wanted to study Korean Buddhism in the context of the so-called Korean Philosophy per se. He was motivated to seek for the national and cultural identity of Korea. And thus his scholarship on Korean Buddhism naturally led him to look for an original Korean Buddhism distinct from the Buddhism of India, China and Japan. On the other hand, Gim, who became a monk in his youth, later went to Japan for college where he was exposed to modern Buddhist scholarship. He was the first to introduce modern Buddhist scholarship to Korea, and since then, contemporary Korean Buddhist scholarship owes much to his contributions. Despite his contributions to contemporary Korean Buddhist scholarship, if we look at his efforts in the light of post-colonial perspective, his ideas need to be reevaluate.