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There are two kinds of Saengbansambun. These are Saengbansambun of the place concept and of the contemplative concept. The former is a Saengbansambun related to the place where the Bulbokjang is being held, and the latter is a Saengbansambun related to the articles for Bokjang placed on the Buddha statue. This concept appeared for the first time in Wonderful, Universal, Secret and Highest Method for Meditation, Great Teaching King of Sūtras, and then it is the order of ritual of admiring the performer, surrounding mountains, and articles for Bokjang that must be performed in the Buddhist Ritual Literature related to the Josanggyeong . In this paper, an ideological review was attempted on the Saengbansambun. Saengbansambun is a ritual theme that unfolds on ideological grounds such as five-part dharma body, four stages in the activation of enlightenment, six perfections, faith, understanding, practice, and realization, three kinds of siddhi etc. In addition, it wishes for assistance of Maitreya’s reborn into a superior state of existence, descent of Maitreya, and quiescent nirvāṇa. And the foundation is maṇḍala. The ritual of Bulbokjang is unfolded based on the spatial world view of the alter for Bokjang, that is, in the maṇḍala, where the saint and the secular world coexist. The place concept of Saengbansambun is ritual offerings for sentient beings in the six destinies, earth, and disciples of the Buddha. Saengbansambun, the concept of contemplation, is a ritual for offering the articles for Bokjang to be settled on a Buddha statue newly created by a disciple who has been purified and approved through a zone, sprinkling water, and consecration. Therefore, Saengbansambun gives assistance through mantra, mudrā, and maṇḍala, and all articles for Bokjang are divided into Buddha by attainment of three mysteries. In this way, Saengbansambun can be said to be a Korean Buddhist ritual with exoteric teaching and Esoteric Buddhism.
생반삼분은 장소적 개념의 생반삼분과 관상적 개념의 생반삼분으로 나눌 수 있다. 전자는 불복장의식이 이루어지고 있는 장소와 관련된 생반삼분이고, 후자는 불상에 안립되는 복장물에 대한 생반삼분이다. 이 개념은 대교왕경 에서 처음으로 등장한 후 한국 조상경류의 복장단의식에서 반드시 행해야 하는 수행자 및 주변 산하, 복장물 등을 장엄하는 의식의 차제이다. 본고에서는 생반삼분에 대한 사상적 고찰을 시도하였다. 생반삼분은 오분법신ㆍ시각사위ㆍ신해행증ㆍ육바라밀ㆍ삼종실지 등의 사상적 근거에서 시전되는 차제이다. 또한 생반삼분은 미륵상생ㆍ미륵하생ㆍ적정열반의 가지를 염원한다. 그리고 그 토대는 만다라이다. 불복장은 복장단, 즉 만다라라는 성속이 함께 하는 공간적 세계관에 근거하여 펼쳐진다. 장소적 개념의 생반삼분에서는 육도중생ㆍ토지ㆍ불제자 등에 대한 공양의식이지만, 관상적 개념의 생반삼분은 복장물을 결계ㆍ쇄수ㆍ관정을 통하여 정화ㆍ인가된 불제자에 의하여 새롭게 조성되는 불상에 안립하는 공양의식이다. 따라서 생반삼분은 진언ㆍ수인ㆍ관상을 통한 삼밀가지로서 모든 복장물을 불(佛)로 가지하는 것이다. 이처럼 생반삼분은 현교와 밀교가 함께하고 있는 한국 불교의식이라고 할 수 있다.
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