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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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초록· 키워드
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The ultimate aim of Korean Sundo discipline is the recover of Samjin(三眞) through Jigam(止感: ceasing emotions)ㆍJosik(調息: tuning breathin g)ㆍKumchok(禁觸: forbidding senses). Samjin is Sung [性:the state of lacking in good or evil in Chun(天Information or Nought) dimension]+Myung [命:the state of lacking in purity or impurity in 人(EnergyㆍKi氣) dimension]+Jung [精:the state of lacking in thick or thin in Ji(地, Material) dimension] or ‘the pre-formed state of Being’, and it was similar to the Buddha-nature. As Samjin in Korean Sundo discipline was similar to the Buddha-nature in Buddhism discipline, the phenomenon of Korean Sundo-Buddhism fusion could be formed.
As a phenomenon of Korean Sundo-Buddhism fusion, ‘the thought on Saints of Korean Sundo(仙道聖人論)’ and ‘the thought on thousands of Buddha in Bhadrakalpa(賢劫千佛論)’ were fused. And Koreans had kept an eye on Kasyapa Buddha(迦葉佛) and Shakyamuni Buddha(釋迦佛) as the past Buddha. In the case of Shakyamuni Buddha, the belief in the originator of Buddhism was natural. But Kasyapa Buddha was worthy of notice.
Amang Past Saints of Korean Sundo, i.e. Samsung(三聖: Hanin桓因ㆍHanwoong桓雄ㆍDangun檀君), the third grade was Dangun(definitely forty seven persons of Dangun). The one among forty seven persons of Dangun was assimilated to Kasyapa Buddha of Buddhism.
Also Koreans had kept an eye on Maitreya Budda(彌勒佛) as the future Buddha. Future possibility of awakening of Samjin or future Saints in Korean Sundo was assimilated to Maitreya Buddha of Buddhism. Thought on Maitreya was accepted to three-kingdom society positively to be the center of the phenomenon of Sundo-Buddhism fusion, especially not ‘thought on a trainee’s ascension上生 in Maitreya’s world(Tusita-deva兜率天)’, but ‘thought on Maitreya’s descent下生 to this world’.
In the tradition of awakening(Sungtong性通) and materialization of awakening (Kongwan功完) of Korean Sundo discipline, the fact that the consciousness of awakening(Sungtong性通) had to be materialized to reality(Kongwan功完) was emphasized. Thus Koreans prefered 'the thought on Maitreya’s descent 下生 to this world' to ‘the thought on a trainee’s ascension上生 in Maitreya’s world(Tusita-deva兜率天)’, because the ideal world(Yongwhasaegae 龍華世界)'s materialization was emphasized in ‘the thought on Maitreya’s descent 下生 to this world’. In addition, kings in late three-kingdom society liked ‘the thought on holy Saint-King(Chakravartin轉輪聖王)’ of ‘the thought on Maitreya’s descent下生 to this world’ as the political idea to lead separation of church and state.
Two core thought to back up ‘the thought on Maitreya’s descent下生 to this world’ were ‘the thought on early Vijnanamatravada(唯識)’ and ‘the thought on Sila(戒律, commandments)’. The thought on early Vijnanamatravada was prevalent to three-kingdom society, because it was not only the thought to back up ‘the thought on Maitreya’s descent下生 to this world’, but also it was similar to ‘the thought of Sundo’. Sung [性: the state of lacking in good or evil in Chun(天, Information or Nought) dimension] to be awakened lastly among Samjin in Korean Sundo and the ninth consciousness(Amalavijnana 阿摩羅識) in early Vijnanamatravada were the same consciousness of awakening. Like this, as the early Vijnanamatravada was similar to the thought of Sundo, it could be accepted to three-kingdom society.
In the case of Sila, for it was emphasized in ‘the thought on Maitreya’?‘the thought on Vijnanamatravada’, the thought on Sila was prevalent to three-kingdom society. Especially Koreans in three-kingdom society had been attempting to materialize the ideal world in this world through 'the thought on Maitreya’s descent下生 to this world', thus the strict observance of Sila to materialize the ideal world was emphasized.
The thought on Sila in three-kingdom society was both Hinayana Buddhism's Sila and Mahayana Buddhism's Sila, but the relative importance of Mahayana Buddhism's Sila was raised gradually. Besides Sundo commandments (仙道戒) were included in it.
In short, ‘the thought on Maitreya’, especially ‘the thought on Maitreya’s descent下生 to this world’ in three-kingdom society, was the most concentrated indicator of the phenomenon of Korean Sundo-Buddhism fusion.
As a phenomenon of Korean Sundo-Buddhism fusion, ‘the thought on Saints of Korean Sundo(仙道聖人論)’ and ‘the thought on thousands of Buddha in Bhadrakalpa(賢劫千佛論)’ were fused. And Koreans had kept an eye on Kasyapa Buddha(迦葉佛) and Shakyamuni Buddha(釋迦佛) as the past Buddha. In the case of Shakyamuni Buddha, the belief in the originator of Buddhism was natural. But Kasyapa Buddha was worthy of notice.
Amang Past Saints of Korean Sundo, i.e. Samsung(三聖: Hanin桓因ㆍHanwoong桓雄ㆍDangun檀君), the third grade was Dangun(definitely forty seven persons of Dangun). The one among forty seven persons of Dangun was assimilated to Kasyapa Buddha of Buddhism.
Also Koreans had kept an eye on Maitreya Budda(彌勒佛) as the future Buddha. Future possibility of awakening of Samjin or future Saints in Korean Sundo was assimilated to Maitreya Buddha of Buddhism. Thought on Maitreya was accepted to three-kingdom society positively to be the center of the phenomenon of Sundo-Buddhism fusion, especially not ‘thought on a trainee’s ascension上生 in Maitreya’s world(Tusita-deva兜率天)’, but ‘thought on Maitreya’s descent下生 to this world’.
In the tradition of awakening(Sungtong性通) and materialization of awakening (Kongwan功完) of Korean Sundo discipline, the fact that the consciousness of awakening(Sungtong性通) had to be materialized to reality(Kongwan功完) was emphasized. Thus Koreans prefered 'the thought on Maitreya’s descent 下生 to this world' to ‘the thought on a trainee’s ascension上生 in Maitreya’s world(Tusita-deva兜率天)’, because the ideal world(Yongwhasaegae 龍華世界)'s materialization was emphasized in ‘the thought on Maitreya’s descent 下生 to this world’. In addition, kings in late three-kingdom society liked ‘the thought on holy Saint-King(Chakravartin轉輪聖王)’ of ‘the thought on Maitreya’s descent下生 to this world’ as the political idea to lead separation of church and state.
Two core thought to back up ‘the thought on Maitreya’s descent下生 to this world’ were ‘the thought on early Vijnanamatravada(唯識)’ and ‘the thought on Sila(戒律, commandments)’. The thought on early Vijnanamatravada was prevalent to three-kingdom society, because it was not only the thought to back up ‘the thought on Maitreya’s descent下生 to this world’, but also it was similar to ‘the thought of Sundo’. Sung [性: the state of lacking in good or evil in Chun(天, Information or Nought) dimension] to be awakened lastly among Samjin in Korean Sundo and the ninth consciousness(Amalavijnana 阿摩羅識) in early Vijnanamatravada were the same consciousness of awakening. Like this, as the early Vijnanamatravada was similar to the thought of Sundo, it could be accepted to three-kingdom society.
In the case of Sila, for it was emphasized in ‘the thought on Maitreya’?‘the thought on Vijnanamatravada’, the thought on Sila was prevalent to three-kingdom society. Especially Koreans in three-kingdom society had been attempting to materialize the ideal world in this world through 'the thought on Maitreya’s descent下生 to this world', thus the strict observance of Sila to materialize the ideal world was emphasized.
The thought on Sila in three-kingdom society was both Hinayana Buddhism's Sila and Mahayana Buddhism's Sila, but the relative importance of Mahayana Buddhism's Sila was raised gradually. Besides Sundo commandments (仙道戒) were included in it.
In short, ‘the thought on Maitreya’, especially ‘the thought on Maitreya’s descent下生 to this world’ in three-kingdom society, was the most concentrated indicator of the phenomenon of Korean Sundo-Buddhism fusion.
#한국선도(韓國仙道)
#선불습합(仙佛拾合)
#삼진(三眞)
#성통(性通)
#공완(功完)
#미륵사상(彌勒思想)
#미륵하생사상(彌勒下生思想)
#현겁천불론(賢劫千佛論)
#선도성인론(仙道聖人論)
#가섭불론(迦葉佛論)
#유식학(唯識學)
#율학(律學)
#선도계(仙道戒)
#Korean Sundo
#Sundo-Buddhism fusion
#Samjin(三眞)
#awakening(Sungtong性通) and materialization of awakening (Kongwan功完), Thought on Maitreya
#Thought on a trainee's ascension上生 in Maitreya's world(Tusita-deva兜率天)
#Thought on thousands of Buddha in Bhadrakalpa
#Thought on Saints of Korean Sundo
#Kasyapa Buddha
#Thought on Vijnanamatravada
#Thought on Sila(戒律, commandments)
#Sundo commandments
목차
Ⅰ. 머리말
Ⅱ. 본론
Ⅲ. 맺음말
〈참고문헌〉
〈Abstract〉
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