• The Journal of Korean-Japanese National Studies
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• no.21
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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.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.227-237
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• 2004

The concrete, practical orientation of the Chinese toward the aim of communal harmony conditioned their approach toward philosophical differences. Ideological conflicts were seen, not only by the politicians but by the intellectuals themselves, to threaten societal well-being. Harmonious interaction was finally more important to these thinkers than abstract issues of who had arrived at the 'truth'. Perhaps the most obvious illustation of the way the Chinese handled their theoretical conflicts is to be found in mutual accommodation of the three emergent traditions of Chinese culture, Confucianism, Taoism and Buddhism. Beginning in the Han dynasty(206 BC-AD 200), the diverse themes inherited from the competing 'hundred schools' of pre-imperial China were harmonized within Confucianism as it ascended to become the state ideology. The harmony among confucianism, Buddhism and Taoism, traditional philosophical trend in China, is very important research subject at contemporary circumstance. For its cultual influences to surrounding nations, such as Korea, japan and Vietnam etc., are so crucial.

• Journal of Oriental Neuropsychiatry
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• v.24 no.1
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• pp.109-122
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• 2013

Objectives : To research the needed Buddhistic ethical beliefs and psychotherapy from representative medical records of oriental medicine. Methods : The baseline data this research used is Myeong-Ui-Lyu-An, Sok-Myeong-Ui-Lyu-An, Ui-Bu-Jeol-Lok and from the variety of medical records; we extracted 22 medical records that refer to Buddhist thoughts. The sequence of medical records is determined by analyzing the contents of all medical records and grouping them by their categories. Results : The representative ethical mind that a doctor needs is the 'mercy thought' from Buddhism. This way, the doctor has 'pity' on patients and expects no reward for what he had done. 'Spells and religious beliefs developed into medical treatment procedures by Buddhism and oriental medicine psychotherapy. Using the belief that everything is made of the mind, which is the point of the 'Hwa-Eum' theory and the realization that the psychotic factors have a big role in the occurrence and progress of sicknesses, we emphasized supportive psychotherapy or more specifically, the suggestive therapy. 'Anguish' is an important point in the occurrence and progress of illnesses. To solve this, we used 'Zen family's 'Zen self-discipline' and ascetic life from Buddhism. According to Buddhism, a human's metal conflict and love or malingering from obsession is the cause of all mind illnesses. To heal these, a doctor must have an insight of the patient's mind more than the symptoms. Conclusions : Buddhistic thoughts suggested clearly the mentality necessary for oriental medical psychotherapist and medical ethics for a doctor.

• Journal of Fashion Business
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• v.4 no.1
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• pp.73-85
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• 2000

The purpose of this study is for considering about Zen fashion in the point of view of culture transition. Through this research, the Far-East including Korea will be confirmed as a center of fashion culture in 21st century. The contents are the meaning of culture transition in Post Modern period, the meaning of Zen and changing of fashion trend as the background of Zen Fashion, and the characteristics of Zen fashion design. The results are as follows: Anti-western movement or dismantlement of culture has been represented the limitation of western centered culture. So the interesting about East means the changing to east from west in ideas. To make new creation in fashion field, the comprehension about the western fashion which has been preceeded and new trials using the our tradition will be needed. Zen is a kind of Buddhism and the essence of it is to find myself and express individual experiences. The change of one's sens of value, new age movement and concerning of environment and ecology make more comfortable, simple and healthy elements in clothing. The fusion style is under a vogue in life style and Zen is the core of this trend. The characteristics of Zen fashion are flat dismantlement which has been know as a Japanese style, oriental minimalism and nature beauty of ecology. This characteristics are found not only the shape, color but the will of the behind. The pursing temperance and naturalism are represented the fashion culture transition from the West to Far-East. Therefore multi points of fashion research is very important and the identify about Korean fashion is required in lately for new fashion paradigm.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.45-53
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• 2013

The purpose of this thesis is to identify the gardening method of Mus${\bar{o}}$ Soseki by looking into his works. Through this research, life and religious values of Soseki were studied, which gave a better understanding of the garden architect as an individual and seeker of religious truth. Among his works, the most widely known-four ponds, Eiho-ji, Erin-ji, Saiho-ji and Tenryu-ji were studied. The research found that based on the Zen of Buddhism, Soseki symbolized various philosophical ideas into space structures. In addition, through two gardening components, stone buildings and tributaries, he specifically materialized related themes. An absolute religious aesthetics of the creator could be found in the stone buildings that expresses the world of Buddhism and the Chinese letter 'Sim'(heart)-shaped tributaries. By experimenting new method away from a Chinese-style Japanese garden which was widely popular during his time, Soseki devised a garden as residential quarters of a high priest that can be set aside entirely for Zen-study, which became to represent Japanese garden style. If Soseki's gardening method had not been adopted, Japanese gardens could not have been developed as a personal garden that contains symbolic concepts. Unfortunately, in this study, to think of another Zen monk and Mus${\bar{o}}$ Soseki did not study is to compare. also the study on how another Zen monk and Mus${\bar{o}}$ Soseki's compare has to be continued.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.123-128
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• 2013

This study was performed with an aim to examine the inner thoughts of Muso Soseki through his works. In this study, we reviewed currently existing Mus$\bar{o}$ Soseki. Works in which his idea or intention behind his works are to be understood in terms of landscaping science or religious perspective. Targeting his best representative works of temple gardens such as Jochou-ji, Eiho-ji, Zuisen-ji, Tenryu-ji, it was sought his view of gardening and technique of garden making. Those temples, selected as target of this study, have significance as a places to have started his learning till matured of his thought into his gardening works. What we need to concentrate and think about regarding the works of Muso is the fact that we are to be impressed upon just looking at his works. The study result indicates that Muso not only symbolized his various mastered ideas & philosophies into spatial configuration into the garden based on Zen Buddhism idea, but also accomplished the Sabi-gardening beauty. Through his writing "Mongjoongmundap(夢中問答)" that is created using his core thoughts, his works can be understood better. This study has significance in that the idea. It could be understood that Muso's work is rooted in the basic idea of three ideas. The first of it is Zen philosophy being indicated in his configuration of gardening such as Zen meditation Stone, cave, chamdo etc. The second of it is shown as the merciful heart of Sangguboje(上求普提), Hahwajoongsaeng(下化衆生), being indicated in his configuration of gardening such as the pond And finally, there appears the Tao idea. Taoist thought has become of where the background space.

• Journal of Science of Art and Design
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• v.13 no.1
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• pp.61-86
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• 2008

Buddhism and Buddhist art originated in India, but when they were introduced to different countries, they created an international environment. Buddhism was introduced as cultural package, with written texts, visual images, rituals, and the organization of monasteries. Buddhist art originated in India during the reign of King Asoka and then was developed under the political, intellectual, artistic, religious, social and natural environments of the regions. The stupa and the chaitya halls create monastic environment. The natural environment of the trade routes and caravans in the Central Asian deserts preserved brilliant-colored murals and helped spread tram India to China. When Buddhism and Buddhist art were introduced to China, Korea, and Japan, Buddhism became a part of government institution and social organization. Gigantic statues were carved in caves in mountains for political purposes. The Chinese transformed the stupa into a square pillar and created pagodas with tiled roofs in tower forms. Koreans not only transmitted the Buddhist art from China to Japan, but it also changed it with originality in the iconography of the pensive bodhisattva images and in the architecture of Seoggulam. The official ideology of Neo Confucian philosophy brought the rise of Chan Buddhism. Zen monasteries in Japan created unique environments by establishing the Zen Buddhist garden. to prompt believers to meditate. An important development in Buddhist art is the Esoteric Buddhist art in China and Tibet. This category belongs to the intellectual, religious as well as artistic environments. The Tibetan deities with consorts in their embrace symbolize the union of the god and the devotees. Buddhist art created a unique environment that was spread out to many nations and changed greatly over time.

• Asian review of World Histories
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• v.2 no.2
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• pp.169-195
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• 2014

This paper presents an investigation into cross-cultural transfiguration of Buddhist faith in Goryeo Dynasty, with a focus on $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra that used to be in vogue in East Asia. There are three major types of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith in Goryeo: the first one was concerned about the scripture itself including its citation and publication and the compilation of its annotation books; the second one involved establishing Buddhist rituals related to the scripture; and the final one was to create Dh$\bar{a}$ran$\bar{i}$ stone poles with Dafoding Dh$\bar{a}$ran$\bar{i}$ in Volume 7 of the scripture engraved in stone. While it was the common practice to engrave Zunsheng Dh$\bar{a}$ran$\bar{i}$ in China, the number of stone poles on which Dafoding Dh$\bar{a}$ran$\bar{i}$ was engraved was overwhelmingly large. There are a couple of reasons behind the difference: first, there was a tendency of Zunsheng Dh$\bar{a}$ran$\bar{i}$ being worshiped at the national level in Goryeo, which probably explains why the percentage of Zunsheng Dh$\bar{a}$ran$\bar{i}$ stone poles designed to pray for a personal mass for the dead by engraving Dh$\bar{a}$ran$\bar{i}$ on a stone pole was considerably low. In addition, there were esoteric sects in Goryeo, and it is estimated that they must have got involved in the establishment of Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles in the former half of Goryeo. Furthermore, the Zen sects had a deep non-Zen understanding of Esoteric Buddhism and tended to practice Dh$\bar{a}$ran$\bar{i}$ in Goryeo. It is estimated that Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles were set up in large numbers in Goryeo as the prevalence of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith that continued on since the former half of Goryeo was combined with the Zen sects' active position about Dh$\bar{a}$ran$\bar{i}$.

• The Journal of Korean Philosophical History
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• no.29
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• pp.281-309
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• 2010

The aim of this paper is to investigate the origin of prajñāpāramitā thought in Platform-Sutra, because the practices such as No-thought(無念)·No-image(無相)·No-staying(無住), Samadhi for one act(一行三昧), Seating meditation(坐禪) and Non- distinction of calmness and wisdom(定慧一體) are consolidated into the practice of prajñāpāramitā. The practice of No-thought, No-image and No-staying means an absolute stage which cannot be described in words. It is another expression of prajñā-samadhi or practice of prajñā -pāramitā whose concepts originate from Diamond-Sūtra, Vimalakīrtinirdeśa-sūtra, Mahāparinibbāna-sūtra, and Mahāprajñā-pāramitā-Sūtra. Samadhi for one act is to have an insight into the original nature in everyday life, which is a new development of practicing prajñāpāramitā. Seating meditation is another form of expression of Sudden Enlightenment to see into one's original nature(頓悟見性) through practicing prajñāpāramitā. This can be said a new kind of mixture of Buddhadhātu thought and prajñāpāramitā thought. Therefore prajñāpāramitā thought in Platform Sutra comes from Buddhadhātu thought and prajñāpāramitā thought. Those two thoughts consolidated in Platform Sutra, made the starting point of Zen Buddhism. At the same time, they further continued to be systemized into the thought of Zen Buddhism and eventually into the conclusion of Zen sect of Chinese Buddhism.

• 중국학논총
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• no.61
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• pp.155-179
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• 2019

淸初, 王士禎與長兄王士祿同上公車, 與海內文人論文定交, 一時馳聲藝苑, 傳譽京師, 人稱'二王'. 王士禎之所以成爲淸初詩壇領袖, 在文藝方面受到王氏前輩與兄弟的薰陶和影響. 家學的淵源是王士禎吸之不盡的營養寶庫. 王士禎對其兄弟們互相切磋. 勸學共勉, 尤其是長兄王士祿, 是王士禎詩的啟蒙人之一, 實際上是爲兄兼師, 對王士禎的詩歌創作與理論兩方面的影響無與論比的. 王士祿仕宦不達, 物役艱難, 尤經歷兩次被入獄的痛苦, 終生靠佛教, 又在香奩體詩見長, 故王士禎受到長兄王士祿的愛好. 王士祿的佛學修養對王士禎深有影響, 王士禎與不少禪僧交遊, 而且王士禎晩年自放逃禪, 深究佛理. 甚至, 王士禎所標榜的神韻說, 長期建樹在詩禪一致的角度, 其理論體系與參禪的原理與標準幾乎沒有差別, 所以嚴羽和王士禎共以禪喩詩, 從創作構思和作態度至於創作技巧, 皆與頓悟境地十分相似, 如王士禎《香祖筆記》卷八曰"捨筏登岸, 禪家以爲悟境, 詩家以爲化境, 詩禪一致, 等無差別. " 其次, 王士祿喜歡作香奩詩, 也有對王士禎的影響. 在中國古典詩歌的角度, 香奩詩不包含雅正文學的範圍, 反而有香奩詩爲淫靡之作的看法. 但是, 王士祿認爲香奩詩表現出人間純粹感情的抒情詩的特徵, 肯定香奩詩一定包含傳統抒情詩的領域, 具備登上中國詩歌之大雅之堂的資格. 王士禎同樣視香奩詩爲內質相同的文學, 甚至香奩詩也有諷諭功能, 能反映出當時現實與時代的眞相. 如此, 王士祿鼓吹香奩詩, 肯定重情思想, 這些顯然對王士禎産生了影響.