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2020/08/11

Reconciling All Things: A Christian Vision for Justice, Peace and Healing (Resources for Reconciliation): Katongole, Emmanuel, Rice, Chris: 9780830834518: Amazon.com: Books

Reconciling All Things: A Christian Vision for Justice, Peace and Healing (Resources for Reconciliation): Katongole, Emmanuel, Rice, Chris: 9780830834518: Amazon.com: Books



Reconciling All Things: A Christian Vision for Justice, Peace and Healing (Resources for Reconciliation) Paperback – October 10, 2008

by Emmanuel Katongole  (Author), Chris Rice  (Author)

4.7 out of 5 stars    22 ratings

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  • 2009 Christianity Today Book Award winner
Our world is broken and cries out for reconciliation. But mere conflict resolution and peacemaking are not enough. What makes real reconciliation possible? How is it that some people are able to forgive the most horrendous of evils? And what role does God play in these stories? Does reconciliation make any sense apart from the biblical story of redemption? Secular models of peacemaking are insufficient. And the church has not always fulfilled its call to be agents of reconciliation in the world. In Reconciling All Things Emmanuel Katongole and Chris Rice, codirectors of the Center for Reconciliation at Duke Divinity School, cast a comprehensive vision for reconciliation that is biblical, transformative, holistic and global. They draw on the resources of the Christian story, including their own individual experiences in Uganda and Mississippi, to bring solid, theological reflection to bear on the work of reconciling individuals, groups and societies. They recover distinctively Christian practices that will help the church be both a sign and an agent of God's reconciling love in the fragmented world of the twenty-first century. This powerful, concise book lays the philosophical foundations for reconciliation and explores what it means to pursue hope in areas of brokenness in theory and practice.



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Editorial Reviews

From Publishers Weekly

This book inaugurates the Resources for Reconciliation series, a joint venture of the publisher and Duke Divinity School's Center for Reconciliation. The two authors, codirectors of the center, bring perspectives that pair perfectly: Catholic and evangelical Protestant, African and American, academic and practitioner, ordained and lay. Each also brings powerful life experience in confronting oppression and injustice: Katongole grew up under Ugandan dictator Idi Amin and lived near the Rwandan genocide. After growing up a missionary kid in South Korea, Rice worked for 17 years in an urban ministry in Jackson, Miss. Against a background of difference, the two argue for a vision of reconciliation that is neither trendy nor pragmatically diplomatic, neither cheaply inclusive nor heedless of the past. The reconciliation they explain and hold out hope for is distinctively Christian: a God-ordained transformation of the consequences of the fall into the new creation spoken about by the apostle Paul. Deeply theological, this short book needs slow reading by anyone interested in harnessing the power of the spirit for social change. (Nov.)

Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.

Review

There is much to commend this slim volume. Catholic and Protestant lay persons and seminary students alike will benefit from the authors' expansive theological vision of reconciliation. (Philip D. Kenneson, Reviews in Religion Pyschology, Vol 17, Issue 2)



Center for Reconciliation founders Emmanuel Katongole and Chris Rice use personal experiences and historic examples to illustrate their roadmap for reconciliation work. Reconciliation is not a theory or an achievement, they teach, but a gift of God, an invitation to a story, a journey with God's new creation as the goal. (KB, Mennonite Brethren Herald, October 2009)



"Reconciling All Things is an excellent book that provides a solid framework for the books that will follow in IVP's Resources for Reconciliation series. It also would serve well as a conversation starter in our church communities, particularly as we seek to discern what the Mission of God looks like in our particular location." (Chris Smith, The Englewood Review of Books (erb.kingdomnow.org) 2, no. 13)



"Reconciling All Things is the best book I have read during the preceding course of twelve months. I call this book 'true theology in practice.' What makes this book an invaluable resource is its message of reconciliation, the wisdom it embodies, and the fact that both Rice and Katongole have been actively involved in this journey!" (Celucien L. Joseph, Christ, My Righteousness (christmyrighteousness9587.wordpress.com), February 21, 2009)



"Deeply theological, this short book needs slow reading by anyone interested in harnessing the power of the spirit for social change." (Publishers Weekly, September 1, 2008)



"Reconciliation has become a popular buzz word. But I've learned there are no quick and easy fixes for a broken world. This book takes us deeper. It is fresh, biblical, practical, inspiring and full of hope. The authors themselves embody the vision our world needs--African and American, black and white, Uganda and Mississippi, Protestant and Catholic, joined in common ministry across divides. This book is for all those restless Christians I meet who long for an alternative." (John Perkins, founder, Christian Community Development Association, author, Let Justice Roll Down)



"Rather than suggesting formulaic or easy steps, Father Emmanuel Katongole and Chris Rice challenge their readers to embody a spirituality that reconciles. With the compelling texture of real-life stories, the credibility of their own journeys in reconciliation, and humble yet profound theological reflections, Emmanuel and Chris offer an accessible and fresh entry point for the crucial conversations on reconciliation." (Christopher L. Heuertz, International Executive Director, Word Made Flesh, and author of Simple Spirituality)



"This is a tough and a hopeful book. Tough, not because it is hard to read, but because it calls us to what the authors portray as the imperative but long, painful and not always rewarding journey of reconciliation. But hopeful because it is full of keen insights, fascinating stories and wise counsel. If we truly believe God is in Christ reconciling the world to himself, then this book is important reading. Read it and heed the call to join in God's great story of reconciliation. You will find yourself challenged beyond comfort, yet moved with great expectations." (Leighton Ford, president, Leighton Ford Ministries, author, Transforming Leadership and The Attentive Life)



"Reconciling All Things is a faithful book, glowing with the joy and hope that come from walking with God and God's people in the world. Inviting all to join in God's reconciling work across the myriads of ways we live in brokenness, Katongole and Rice do a new thing--they retrieve a deeply theological vision of God's gift of reconciliation and show what the inbreaking of this gift looks like in the real stories of people who have embarked on this journey. These stories of pain and hope make clear that the real work of reconciliation is not as much about programs, strategies or fixing all things as it is about the ordinary, mundane, daily work of living faithfully and patiently in our local, particular, face-to-face contexts. And if we do, if we enter humbly into God's work in the world, what can happen? New creation!" (M. Therese Lysaught, associate professor and assistant chair, Department of Theology, Marquette University)



"Chris Rice and Emmanuel Katongole know how much genuine reconciliation costs; therefore, they are perfect leaders to teach us not to take the task too lightly or to try to bring it about too superficially. This is a critically important book and an incisive beginning to what promises to be a world-changing series. Christians have a unique vision to live--the new creation of wholehearted community!" (Marva J. Dawn, teaching fellow in spiritual theology, Regent College, and author of Truly the Community, Unfettered Hope and My Soul Waits)

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Product details

Series: Resources for Reconciliation

Paperback: 167 pages

Publisher: IVP Books (October 10, 2008)

Language: English

ISBN-10: 0830834516

ISBN-13: 978-0830834518

Product Dimensions: 5.5 x 0.4 x 8.5 inches

Shipping Weight: 8 ounces (View shipping rates and policies)

Customer Reviews: 4.7 out of 5 stars22 customer ratings

Amazon Best Sellers Rank: #32,450 in Books (See Top 100 in Books)

#41 in Ethics in Christian Theology

#26 in Christian Salvation Theory (Books)

#9 in War & Peace (Books)

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TCCAmadala

5.0 out of 5 stars A great textbook for reconciliation courses

Reviewed in the United States on May 2, 2014

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The authors, one a Roman Catholic priest from Rwanda and the other a white American Protestant, are the founding co-directors of the Center for Reconciliation at Duke Divinity School in the USA. This book is part of the Duke-based series on reconciliation (cf. §26.23 Forgiving as We’ve Been Forgiven), and Katongole also wrote the excellent spiritual analysis of the Rwanda genocide (cf. §25.19 Mirror to the Church). What makes this book stand apart is the clear emphasis on God’s redemptive story that must not be ignored when trying to reconcile seemingly hopeless situations and relationships (“we are too broken to fix it ourselves”). A Biblical emphasis on time is also essential, in that we must not forget history (and its pain), nor must we lose hope of a future community that is reconciled. The authors’ conviction is, “while never neglecting works of mercy and justice in a broken world, theology matters.” Reconciliation is first of all God’s idea, and that is the reason that the church is not just another social agency; it provides accountability when organizations do not. So true reconciliation is not a human achievement, strategy or programme, but a journey with God, and the outcome is unknown because faith is involved. Here the authors use Heb. 11 to assert that reconciliation needs to reshape the present based on the future, not predict the future based on the present. Reconciliation must begin with lament, so we may have to “unlearn” our attempts to have speedy solutions, to distance ourselves from pain and to deny our own guilt—so that we may learn the opposites, which are pilgrimage, relocation and confession. The use of African illustrations are regularly employed, especially Nelson Mandela (“leaders are ones who learn to absorb pain without passing it on to others or to themselves”) and the Rwanda genocide, and many such examples stress having hope for reconciliation even when it seems humanly impossible because God reconciled us when we were still hopeless. The final chapter on heart, spirit and life goes deeper into the reasons that the church is essential to lasting reconciliation because otherwise pragmatism may take over (merely asking, “what works?”). The summary at the end of the book lists ten theses for recovering reconciliation as the mission of God and is a very useful outline of why the church is so important to reconciliation both within and outside the church. Theological institutions would certainly profit by using this small book as a text for courses and discussions on reconciliation and related issues.

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BB

5.0 out of 5 stars Excellent,

Reviewed in the United States on April 24, 2019

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A book that should be read by everyone who wants to live at peace in these times of deep division.

This book shows us it is not enough to peacefully coexist, we must have a true sense of community.

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studentmess

5.0 out of 5 stars Reading it as an assignment, now I want to share it with several friends!

Reviewed in the United States on January 30, 2012

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This book is one of the books assigned for a course I am taking. Sometimes there is a disconnect between the knowledge that we as believers are supposed to be ministering to those who are hurt, and being able to meet people where they are without being condescending. It seems like God has put me through a lot of pain, so I am familiar with the frustration of having people try to love me and being so aware that they have no idea of what I am going through. This book introduces a process by which we can go (yes physically go there) spend time with people, grieve over the hurt and injustice, and then....I don't know, I'm only half-way through!

It's beautiful!



Already I have in mind a few friends that are serious about ministering to people in various kinds of hurt and pain that I want to share this book with when I am done.

6 people found this helpful

2020/08/09

Ecodharma: Buddhist Teachings for the Ecological Crisis Loy, David R.

 Ecodharma: Buddhist Teachings for the Ecological Crisis eBook: Loy, David R. : Amazon.com.au: Kindle Store




Ecodharma: Buddhist Teachings for the Ecological Crisis by [David R.  Loy]

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David R. Loy

Ecodharma: Buddhist Teachings for the Ecological Crisis by [David R.  Loy]









Ecodharma: Buddhist Teachings for the Ecological Crisis Kindle Edition

by David R. Loy (Author)  Format: Kindle Edition

4.5 out of 5 stars    7 ratings

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How can we respond urgently and effectively to the ecological crisis—and stay sane doing it?

This landmark work is simultaneously a manifesto, a blueprint, a call to action, and a deep comfort for troubling times. David R. Loy masterfully lays out the principles and perspectives of Ecodharma—a Buddhist response to our ecological predicament, introducing a new term for a new development of the Buddhist tradition.

This book emphasizes the three aspects of Ecodharma:


  • practicing in the natural world,
  • exploring the ecological implications of Buddhist teachings,
  • and embodying that understanding in the eco-activism that is needed today.

Within these pages, you’ll discover the powerful ways Buddhism can inspire us to heal the world we share. Offering a compelling framework and practical spiritual resources, Loy outlines the Ecosattva Path, a path of liberation and salvation for all beings and the world itself.








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Length: 220 pages  Word Wise: Enabled  Enhanced Typesetting: Enabled 

Page Flip: Enabled  Language: English



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A Best Spiritual Book of 2019--Spirituality & Practice



"Ecodharma lays an invaluable foundation for Buddhist environmental analysis and activism. Anyone concerned about the future of sentient beings and living systems on this planet should read this book."

--Christopher Ives, author of Zen on the Trail: Hiking as Pilgrimage



"David Loy is the most significant and inspiring advocate for the meeting of Eastern wisdom and Western social reform writing today. This book offers a timely and urgently needed voice, based on deep experience in the Zen tradition and on thorough scholarship--and is immensely readable and enjoyable too. A true guiding star in our firmament."



--Henry Shukman, Zen teacher, poet, and author of One Blade of Grass --This text refers to an alternate kindle_edition edition.



About the Author

David R. Loy's books include the acclaimed Money, Sex, War, Karma: Notes for a Buddhist Revolution; The Great Awakening: A Buddhist Social Theory; The World Is Made of Stories; A Buddhist Response to the Climate Emergency; and The Dharma of Dragons and Daemons, a finalist for the 2006 Mythopoeic Scholarship Award. He was the Besl Professor of Ethics/Religion and Society at Cincinnati's Xavier University and is qualified as a teacher in the Sanbo Kyodan tradition of Zen Buddhism.



His articles appear regularly in the pages of major journals such as Tikkun and Buddhist magazines including Tricycle, Turning Wheel, Shambhala Sun and Buddhadharma, as well as in a variety of scholarly journals. He is on the editorial or advisory boards of the journals Cultural Dynamics, Worldviews, Contemporary Buddhism, Journal of Transpersonal Psychology, and World Fellowship of Buddhists Review. He is also on the advisory boards of Buddhist Global Relief, the Clear View Project, Zen Peacemakers, and the Ernest Becker Foundation. He lives in Boulder, CO --This text refers to an alternate kindle_edition edition.

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Format: Kindle Edition

File Size: 1267 KB

Print Length: 220 pages

Publisher: Wisdom Publications (29 January 2019)

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5.0 out of 5 stars 4

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4.5 out of 5 stars



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Cynthia Rich

5.0 out of 5 stars A significant contribution

Reviewed in the United States on 16 August 2019

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These days, because of the aging population, there are many books, talks, retreats on a Buddhist approach to being with death. This is perhaps the first of what in five of ten years will be many books, talks, retreats on being with climate catastrophe. Ecodharma is not for the faint of heart but neither are the times we live in.



I am grateful to Loy for this beautiful, deeply thoughtful examination of Buddhism and the planetary emergency. Although he provides an extensive and intensive review of the Heart Sutra and the ways of approaching "form is emptiness/empiness is form", those of us who haven't already explored the dharma of emptiness/nonself could find this a tough read.



For some years it's seems that Western dharma teaching--so beautiful, important, life-transforming in so many ways--was weak on getting students/yogis even started on exploring this central aspect of Buddhism. As reading Ecodharma makes clear, such understanding is critical not only to help us grasp the reality and meaning of our personal deaths (and indeed the delusion of self that is the basic source of our suffering ) but also to grasp the reality and meaning of the "death" of our planet as we've known it. So it could be helpful before delving into this profound and valuable work to at least read or listen to teachers who might prepare the mind, lay a groundwork (e.g. Rodney Smith, Stepping Out of Self-Delusion).



For everyone who has laid a groundwork (to at least, in the old joke, not have a heart attack upon hearing the Heart Sutra), this book is invaluable, deeply thought, providing exactly the necessary wisdom for these times.



To quote Zenju Earthlyn Manuel, quoted in Ecodharma (p. 148):



In Buddhist practice we say congratulations because now is the time we have been practicing for. No more just practicing the dance. We must now dance. And this is not a dress rehearsal.

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Scott Thompson

5.0 out of 5 stars This is a deeply important book!

Reviewed in the United States on 10 June 2019

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I have been a Zen practitioner for 40 years now and for over 8 years I regularly wrote articles on climate change and other environmental issues for an environmental publication. David Loy has taken great care in writing his book Ecodharma and I believe that it is of pivotal importance to we Zen practitioners. It is no longer enough for us to diligently practice our zazen with a sangha and study with a credible Zen teacher, while more or less ignoring the climate emergency that increasingly surrounds and engulfs us. In light of all this, Loy is on track in urging us to seriously reconsider what our bodhisattva vows truly mean and what our practice as a whole requires of us.

6 people found this helpful

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Douglas I. Wallace

5.0 out of 5 stars Essential reading for this time of crisis

Reviewed in the United States on 12 May 2020

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In a world accelerating toward catastrophe (climate change, pollution, extinction, and now pandemic), what are we to do about it? David Loy has written an extraordinary work that both challenges and redefines the Buddhist path to meet these global threats. With piercing insight, he argues that the historical emphasis on individual liberation simply isn’t enough; we must reimagine and act toward a collective awakening if we are to survive, along with our countless fellow creatures. Readers versed in Buddhist thought will have easier access to "Ecodharma", but it has deep rewards for those who resonate with Loy’s diagnosis of our moment in history.



In Loy’s view, the “Axial Age” traditions (including Buddhism, Taoism, Confucianism, Vedanta, and the Abrahamic religions) all share a “cosmological dualism”. This posits that there is another, better world beyond this one to which we can aspire if we adhere to the practices and beliefs within the tradition. Not only does this belief devalue the Earth as a mere backdrop for individual salvation, it perversely supports unbridled resource exploitation precisely because this world is of incidental importance. Go forth and multiply, have dominion over the earth and all its creatures… and our global crash is what ensues.



Loy suggests that “Buddhism is not just what the Buddha said, but what he began.” In this way, he honors the many forms and expressions that Buddhism has taken as it migrated to different cultures across the globe and over millennia. In an especially incisive critique, he observes a new twist on the solitary renunciate who rejects the world to secure his own salvation: modern-day meditation practices are often narrowly deployed to help people cope better with the demands of daily life. And for those who have benefited from mindfulness or other stress reduction methods, there is no doubt that they can bring inner peace. But if the remedy stops there, it has simply privatized the costs of pervasive social ills. In other words, it’s simply not enough to help the individual adapt to a world that is crying out for a deeper, systemic cure.



It’s impossible to describe here the many gems of insight that Loy offers us, but one example is his fresh take on the five precepts that many Buddhist practitioners adopt. Along with not killing, lying, stealing, or cheating sexually, there is abstention from intoxicants that cloud the mind. Within this he includes consumerism, which has addicted humanity like no other drug, and left behind the wreckage of resource depletion across the world. We are all (not equally) complicit in this crime, but he makes it clear that it’s time for a collective change.



Fortunately, the book is not just a litany of disasters, however well described. The Buddhist tradition already has in place an answer to these shortcomings – the way of the bodhisattva. Traditionally, the bodhisattva makes a vow to delay his or her enlightenment to liberate all beings. What Loy brings to this ideal is a recognition that the Earth is quite literally our mother, and that the fate of ourselves and all creatures are inseparable from hers. He builds on extensive quotes from Joanna Macy, Thich Nhat Hahn, Thomas Berry, and many others to make his case for a profound shift to collective awakening. Finally, he identifies a number of potential political and social actions to this end.



While the entire volume demonstrates his broad mastery of Buddhist thought, Loy is anything but a doctrinaire Buddhist. He not only cites many sources of perennial wisdom, but recognizes that the “eco-sattvas” the world desperately needs are appearing already from a multitude of cultures and traditions. Anyone who recognizes the spiritual dimension of our human challenge will benefit enormously from reading this superlative work.

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Garry Claridge

5.0 out of 5 stars What not to do, but how to do it!

Reviewed in the United States on 14 March 2019

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Good discussion to lay out the basics and questions for an emerging Ecodharma.

6 people found this helpful

2020/08/08

Sooho Jang 불교

 



Sooho Jang



9 Apr · Public · [ 불교 불만 ] 

불교도이지만 불교도는 타종교와 달리 교조의 말씀에도 얼마든지 이의를 가질 수 있다. 한국에 이상구 박사 등의 고기는 나쁘다 건강법이 수 십년을 지배했고 황수관 박사는 저염식을 주장했는데 최근 몇 년 해외연구 결과들이 쏟아져 들어오며 필육식, 저탄수화물, 저당류 건강법이 알려지게 되었다. 내가 아는 승려분들 중에도 매일 보신탕 먹는 게 아닌가 오해받는 분들이 있다. 이게 사실 고기를 못 먹어 곡식만 먹어 찐 살인데 말이다. 이로서 불교의 불살생 교리는 완패인가? 그렇다면 다른 교리인들 완전할 수 있겠는가? 아무리 그렇다 해도 다른 생명을 죽여 잡아먹어야 하는 숙명을 거부하고 자손번식까지 금한 불교 성자들의 뜻은 존중한다. 이 세계의 질서를 어느 새디스트가 만들었는지 짜증이 밀려온다.


Sooho Jang
13 Jun · Public · [ 잔혹한 조선인들에게 불교 마인드가 있었을까? ] 

조선은 유교국가로 유교화되었다고들 알고 있으나 그것은 국가시책이었을 뿐이고 사대부라도 부녀자, 평천민들은 여전히 불교를 믿었다. 이는 조선사를 조금만 공부해도 확인되는 부분이다. 불교가 뭔가? 윤회전생을 믿는 쪽이 다수파인 종교다. 다수파 불교는 만물이 억겁의 윤회전생을 거듭하는 동안 서로서로 부모자식이 아니었던 적이 없다고 가르친다. 그러나 조선인은 그 누구보다 약자와 동물에게 잔혹한 민족이다. 자비는 개뿔... 아마 승려들을 제외하고 불교의 자비를 이해한 조선인은 거의 없었을 것으로 생각된다. 오직 부처라는 신에게 복을 빌었던 것이지

조선인의 잔혹함의 최고봉은 유교의 '인'으로 무장했다는 양반 지배계급이다. 그들은 첩이 낳은 자식들도 인지를 거부하고 노비로 팔아넘긴 희대의 냉혈한들이었다. 퇴계 이황, 황희 정승 같은 이들은 노비의 수가 1천~3천 명에 달했다. 반면 기독교는 애시당초 동물을 영혼이 없는 존재라 하고 천국에 들지 못한다고 했다. 개신교는 더욱 그런 사상을 통일했다. 그러나... 그들이 동물을 가족처럼 여기며 함께 지내는 모습은 종교사상이 생활윤리를 완전히 지배하지 못한다는 것을 보여준다. 종교는 종교, 윤리는 윤리 얼마든지 따로 놀 수 있나 보다.


Sooho Jang
10 hrs · Public · 부태 불교도 캡장의 지멋대로 불교 이야기 4화 

반야심경 초간단 해설 
반야심경이 엄청난 진리와 Matrix적 세계관을 담고 있다 믿는 분들이 많은데 내가 배운 것은 조금 다르다. "사리자야(제자 중 한 사람) 내가 최상의 신묘한 주문을 알려주지. 어쩌고 저쩌고 중얼중얼, 암튼 이 주문을 외우면 모든 괴로움에서 정신승리할 수 있어 아재아재 바라아재 바라승아재 모지사바하" 그러니까 앞의 해설은 알아도 그만 몰라도 그만인 것이고 뒤의 산스크리트어 주술이 핵심인 것이다. 
실제로 원효대사, 일본 밀교 역시 주문만 열심히 외우는 수행을 강조하는데 대승불교를 모르는 분들은 경전 해설을 하고 철학적 논의를 하는 것이 메인인줄 오해한다. 

그러면 두 번째 의문을 가져볼 수 있다. 그럼 대승불교의 경전 은 전부 석가모니가 말씀하신 것일까? 정확한 자료는 인도의 불전과 중국불전들을 비교대조해야 하나 스리랑카 출신 승려를 직접 인터뷰한 결과 다른 것이 더 많다고 한다. 물론 인도에 남아있는 초기불전들 조차 석가모니의 실제 설법이 얼마나 포함되어 있는지는 아무도 모른다. 1차결집이라고 하는 불전정리가 석가모니 사후 상당한 시간이 지난 뒤에 이루어졌다. 종교란 것이 대체로 그렇다. 기독교 예수는 실존인물이 아니라는 학설도 있을 정도니까 생년미확인인 석가모니는 조금 나은 편이다.
Sooho Jang
24 May · Public · [ 불교 방등경의 간단 요약 ] 

매를 맞으면 정신을 차린다. 매를 안 맞으면 시건방이 생겨 정신을 못 차린다. 매 맞기 전에 잘 좀 하면 안되겠니?


Sooho Jang
26 Dec 2019 · Public · [ 캡장아버지 불경해설: 불교 방등경과 고려연방제 적화통일 ] 

몸에 병없기를 바라지 마라. 병이 없으면 교만한 마음이 생겨나느니 = 공산독재가 없기를 바라지 마라. 공산독재가 없으면 자유에 감사하지 못하는 교만한 마음이 생겨나느니 소련곰의 지배를 받게 되는 것도 타락해 가는 남조선인들에게 자유민주주의의 감사함을 가르쳐 주시고자 하는 석가세존의 깊은 뜻이 아닐까?

Sooho Jang
23 Jan · Public · 해외유학 중이신 용운 스님 불교 용어 해설
 [무아(無我)는 과연 맞는 번역인가?] 

빠알리어 단어인 anattā에 대한 번역 중에 무아(無我)가 맞느냐 비아(非我)가 맞느냐라는 질문을 최근 한 스님께 받았습니다. 일단 제가 속한 상좌부불교권에서는 빠알리어 단어 그 자체를 선호하구요. 굳이 영어와 같은 다른 언어로 번역을 하자면 비아(not-self)보다는 무아(non-self)가 주로 쓰이고 있습니다. 무아는 빠알리어로 anattā, 산스끄리뜨어로 anātman라고 불리는데요. 영어권에서 불경이 번역될 때도 비슷한 논쟁이 있었습니다. 그런데 대체적으로 무아인 non-self가 선호되고 있습니다. 비아는 not-self로 번역이 되는데요. 무아보다는 온전한 의미를 설명하지 못한다고 생각되고 있습니다. 어려운 자료를 찾아볼 필요도 없이 아래 anattā에 관한 영문 위키피디아를 보면 피터 하베이 교수가 인용되어 왜 무아가 비아보다 좋은 번역인지 설명되고 있습니다. "불교와 연관된 영문학에서는, 아나따(anattā)는 비아로 번역이 된다, 그러나 이 번역은 온전하지 못한 의미를 표현한다고 피터 하베이는 주장한다; 더 완전한 번역으로는 무아가 있는데 왜냐하면 일찍이 아나따 교리는 아(我)라는 게 어떤 사람이나 사물에게도 있다는 것을 부정하고 아에 대한 믿음은 고(苦)의 원천이라고 말하기 때문이다."

 In Buddhism-related English literature, Anattā is rendered as "not-Self", but this translation expresses an incomplete meaning, states Peter Harvey; a more complete rendering is "non-Self" because from its earliest days, Anattā doctrine denies that there is anything called a 'Self' in any person or anything else, and that a belief in 'Self' is a source of Dukkha (suffering, pain, unsatisfactoriness). 

제 생각으로는 무아든 비아든 의미를 통용하는데는 큰 차이가 없으나 무아는 틀렸고, 비아는 맞다는 다른 분들의 주장에는 수긍하기 어려울 것 같습니다. 비슷한 이야기이지만 일전 단톡 공부방에서 삼귀의 번역에 대한 논쟁을 한 적이 있는데 어떤 스님들은 기존 삼귀의 번역이 잘못되었다면서 '거룩한 스님들께 귀의합니다'가 아닌 '거룩한 승가에 귀의합니다'라고 바꾸어야 한다고 했습니다. 그런데 빠알리 불교에서는 아무 문제가 없는 번역입니다. 왜냐하면 빠알리어로 승가에는 두 가지 뜻이 있는데요. '(광범위한 의미의) 일반 스님들'과 '4향 4과 이상의 성도한 스님들'입니다. 그런데 전통적으로 빠알리 불교에서 삼귀의를 할 때는 '4향 4과 이상의 성도한 스님들' 즉 '거룩한 스님들'을 일컫는 것입니다. 따라서 현 삼귀의 번역에는 문제가 없다고 봅니다.
en.wikipedia.org
Anatta - Wikipedia

Sooho Jang
24 Dec 2019 · Public · …그만한 고통이 따른다는 불교 교리가 증명되는가 했더니... 고통받는 자와 쾌락을 향유하는 자가 별개임...
헬조선 늬우스's post
헬의 필러

Sooho Jang
12 Apr · Public · 한국 불교 고승의 말씀중 제가 가장 감탄한 문구입니다.
blog.naver.com
[Cap.Jang 이민] 
20. 법정스님 법문, 
진실없는 자에게 진실하면 벌을 받는다 -그렇군요. 저는 한국정부+국민80%와 연을 끊겠나이다


Sooho Jang
9 Apr · Public · 연쇄교육 불교 투어 부동명왕
blog.naver.com
책팔이의 아르카디아 : 네이버 블로그


Sooho Jang
9 Nov 2019 · Public · [ 연쇄교육 일본어 회원권독: 불교, 기독교, 유교, 이슬람... 신도의 승리 ] 일본에 대한 막연한 환상을 가졌거나 아시아를 전혀 모르는 사람을 제외하고 여행이라도 몇 번 와본 외국인들, 비지니스로 자주 방문하는 사람들, 아시아를 연구하고 아시아와 교류하는 사람들. 거의 이구동성으로 가장 살고 싶어하는 나라가 일본이다. 이는 해외진출 영어강사들의 희망근무지만 봐도 그렇다. 그 유명한 로버트 할리등 선교사들도 원래 파견 희망지는 일본이었다. 구소련 외교관들도 극찬한 사회주의(?) 국가 역시 일본이었다. 삶의 만족도, 인간에 대한 배려, 생명존중, 치안, 법치, 민생, 적절한 복지, 높은 교육수준에 인구 부양력으로 보면 5천만 이상 국가 중 일본을 능가할 국가는 많지 않다. 종교가 현세의 사람들에게 물질적이든 정신적이든 평안을 제공하는 역할도 한다고 전제하면 수많은 종교들 중 현재 승자는 일본 신도인 셈이다. 개인적으로 동의하지는 않지만 일부 한국팬들이 좋아하는 환빠식 설명 좀 보태자면 환국을 계승하여 삼족오를 숭배하는 나라는 일본일 것이다. 나는 종교생활을 하고 있지 않지만 연일 시끄럽게 싸우고 포교하고 전쟁하며 서로 잡아먹는 각국의 종교들을 보면 차라리 신도를 믿고 싶다. 외국인인 나조차 일본을 공부해 보면 경외심이 생기는데 자국민들은 어떠하겠는가? 그들의 상징이자 정신적 지도자이며 신관에 해당하는 천황의 존엄성을 저절로 우러러 보는 마음이 생기지 않겠는가? 물론 어떤 나라의 살인과 고문으로 최고존엄으로 불리는 분과는 전혀 다른 종류의 존엄이다.

Sooho Jang
8 Jul · Public · …얘기 절대로 안 하신다. 불교 방등경에 "병이 없기를 바라지 마라. 병이 없으면 교만한 마음이 생기나니"의 산 증인 같은 분임


Sooho Jang
17 Aug 2018 · Public · [불교- 가장 평화에 근접한 종교 혹은 사상] 얼마전에도 이스라엘의 중동정책을 지지하는 미국 개신교인을 만났다. 오랫동안 알고 지낸 친구였는데 그가 그런 생각을 하고 있을 줄은 몰랐다. 나는 이 선량한 친구가 종교의 이름으로 얼마든지 전쟁과 학살을 지지할 수 있겠구나라는 두려운 생각이 들었다. 어느 역사학자는 불교로 인한 종교전쟁은 한 건도 없었다고 주장하였다. 이것을 검증하는 것은 쉬운 일은 아닐 것이다. 어느 것을 종교전쟁으로 볼 것인가라는 개념정리부터 해야하기 때문이다. 물론 불교도가 주축이 되어 참전한 전쟁은 많다. 그래서 사람들은 불교도 똑같다고 말하지만 하나 하나 따져보면 종교전쟁과 거리가 먼 경우가 대부분이다. 최소한 불교로 인한 종교전쟁은 다른 어떤 주류 종교보다 적었다는 주장은 여전히 유효한 것이다. 대부분의 불교도가 참전한 전쟁은 종교교리 보다는 경제적 목적, 민족갈등이 주된 요인이었다. 예를 들면 임진왜란을 모르는 사람이 사람이 보면 불교국가 일본과 유교국가 조선의 종교전쟁으로 보일 것이다. 그러나 실상은 종교적인 이유로 전쟁한 것도 아니고 개종을 강요하거나 타종교인에 대한 학살과는 무관한 것으로 종교전쟁이 아니었다는 것이다. 마찬가지로 태평양 전쟁도 미일간의 종교전쟁으로 보는 사람은 아무도 없다. 오히려 세계대전 중 미개한 이교도와 성전을 한다고 생각한 것은 기독교인들 쪽이었다. 그들의 구호 "Ride with pilgrims."가 이를 증명한다. 불교를 제외한 대부분의 유일신 종교들은 그 본래 의도가 무엇이었든 그 자체로 같은 신을 믿지 않는다는 이유로 얼마든지 사람을 죽일 수 있고 또 그렇게 해 왔다. 나는 인류의 평화를 위해 종교가 소멸되어야 한다고 믿는다. 불교마저도 생활철학으로 남아야 하지 신에 대한 숭배가 되어서는 안된다고 생각한다. 종교는 새로운 시대에 악의 축이다.
Sooho Jang
26 Jun 2019 · Public · 이런 건 사람 사는 세상이네 ㅠ
m.post.naver.com
티베트 불교 린포체의 성추행···한국인 여성도 #미투(Me Too)


Sooho Jang
24 Mar · Public · [ 기독교에서 목회가 성직이라니? ] 내가 볼 때는 한량인데 신학과, 신대, 목사자격증으로 개척교회(근데 예배참석자는 거의 가족뿐)를 하는 오랜 친구들이 여럿 생각나서 쓰는 글이다. 즉, 그들의 전도활동에 의한 효과는 무에 가깝고 내가 매년 외국인 교회로 데려오는 사람이 훨씬 많은 상황이다. 나는 교회사를 알지 못하고 성경에서 본 것과 그들의 주장이 모순된다고 생각되는 부분을 말하고 싶다. 예수: 채찍의 달인인 목수, 의술에도 능했다는 설이 있다. 베드로 안드레 야고보 요한: 어부 마태: 세리 빌립 등 나머지: 확인된 바 없으나 랍비 같은 사제계급은 아니었다. 내가 가장 주목한 것은 예수 사후 사도 바울로였는데 전도 여행을 하면서도 천막직조 장인으로 스스로 고부가 가치의 영업활동을 하고 있었다는 점이다. 이는 탁발과 동냥을 승려의 당연한 행위로 보는 불교, 브라만교의 대다수 종파와는 다르게 보인다. 또한 예수는 유대교의 사제계급을 그토록 부정하였는데 오늘날의 천주교, 개신교가 성직신분을 그대로 두는 것도 모자라 이를 신성시하며 다른 생산활동을 일체 하지 않는 또 하나의 사제계급을 만든 것을 어떻게 이해해야 할 지 모르겠다.


Sooho Jang
13 Apr · Public · …한문은 기본이고, 삼국지 원문과 불교 경전 일부까지 해석 가능한 나에게조차 너무 버거웠다. 최치원의 토황소격문 진도를 나갈 때는 피눈물이 났다. 살아서 처음이자 마지막 보게 될 한자들이 한 페이지에서만 40~50개씩 쏟아졌다. 노자도덕경 해설을 두고 그 친구와 논하던 나는 처음에 공대가 뭔 한자를 알겠나 생각했는데 도덕경을 잘 이해하고 있어 놀랐고 내 한문2 교과서를 꺼내 친구를 시험에 들게 했다. 아니, 완벽한 것은 아니었지만 나와는 비교도 안 될 정도로 탁월하게 해석했고 과거 같은 과목을 수강하고 높은 학점을 받았다는 얘기도 해 주었다. 나는 납작 엎드렸다. 이 친구의 능력이 단순히 개인의 천재성이나 대학교에서 열심히 해서 어느날 갑자기 해결되었다고 믿는 사람들은 자식 낳으면 큰일 날 사람들이다. 내 집안도 비교적 높은 수준의 공부법 노하우와 학구적인 분위기를 겨우 이어온 집안인데 그 친구에게는 상대가 되지 않았다. 하물며 책 한 자 보지 않는 다수의 서민, 졸부 집안은 어떠한가? 올 해로 사교육업 24년차이다. 아직도 학교 공교육, 메이저 교육 방송이 시킨 대로 암기하는 것 외에는 공부법과 원리이해가 무엇인지 감도 못잡는 원시사회에서 공부 얘기를 하자니 내 자신이 비참하다. 글자가 없어 수 백권의 경전을 암송했던 드루이드 사제들이 웃고갈 교육문화에서 열심히만 해서 머하노?
Sooho Jang
29 Jan · Public · …아기짓하는 어른들도 많지 않은가? 불교 경전 공부를 많이 하지는 않았지만 여러가지를 읽어보고 느낀 개인적 감상은 타종교의 표현을 빌리면 왕중왕, 어른 중의 어른이 부처, 보살, 수행자가 아닌가 한다. 그는 자신의 개인적 욕구들을 초월하는 수행을 하고 다른 사람들의 욕구와 그로인해 발생하는 고통을 바라보며 돌봐 준다. 다만, 여기서 돌봐준다는 것이 무한정 그 욕구충족을 거들고 채워주는 설탕 같은 것만은 아닐 것이다. 때로는 도움을 끊고 춥고 배고프게 만들며 심신을 괴롭게 하기도 할 것이다. 한편 나이를 먹는다고 모두가 어른의 역할을 수행할 기회를 갖는 것은 아니겠지만 강제적으로 이런 기회를 가지는 경우들이 있는데 바로 부모가 되는 경험이 아닌가 한다.


Sooho Jang
30 Oct 2019 · Public · …공유하지는 않는다. 

3. 티벳 불교 텁탄 초결 스님 1997년 기사보면 남편, 한국 종교들이 자식 잘 되게 해달라는 기도 이상하다라고 언급했다. 4. 도올 김용옥, 개인적으로 굉장히 싫어하는 분인데, 차범근에게 이런 얘길했지. 경기전 기도하는 모습을 보고는 기도는 골방에 들어가서 하라. 이게 원칙론이라 본다. 다만 차범근이나 운동선수, 감독, 코치 등의 시합전 스트레스를 생각하면 기도하는 거 정도는 이해하고 개인의 자유로 남겨두는 게 좋았다고 본다. 즉, 도올의 오지랖이라고 본다. 5. 속세의 목적으로 기도하는 거라고 해도 건강, 안전 정도는 괜찮다고 본다. 그건 누가 누구와 대결해서 멸망시키는 것이 아니기 때문이다. 6. 호주인 성경공부 지도사에게 이 문제를 상의했다. 그 분은 잘라 말했다. 그런 기도는 한국적인 문화현상일 뿐이다. 호주 외에도 다른 영어권에서 그런 식의 기도는 들어 본 적이 없다고 했다. 그리고 자신도 한국개신교의 그런 기도와 설교방식을 이해할 수 없다고 했다. 7. 내가 속세에서 승리하게 하는 주님이라면 그는 결국 누구누구 죽게 해 주세요. 누구누구 망하게 해주세요 라는 기도에 응답하는 지역 토착신과 조금도 다르지 않다. 물질적 재화는 한정된 자원이므로 나의 속세의 승리는 곧 다른 이의 패배를 의미한다. 무엇보다 나의 물질적 승리에 대한 기도는 결국 타인의 패배와 몰락을 염원하는 '저주'를 담은 '주술'이 된다. 8. 아예 이럴 꺼면 솔직하게 돈 따게 해주세요. 누구누구 벼락맞아 죽게 해주에쇼. 누구누구랑 섹X하게 해주세요. 기도를 하려무나. 공개 설교에서도 섹*하는 삶, 살해하는 삶, 적을 쳐죽이는 삶, 복권당첨되는 삶이라는 주제로 설교하는 것이 더 효과적일 것 같다. 정리하면 속세의 목적을 위해 신의 소환을 너무나 손쉽게 생각하는 분들에게 나는 그들 신의 가벼움을 얘기하고 싶다. 자신들의 돈벌이와 이익, 출세를 위해 승리를 하게 해달라고 부르는 신은 고대전쟁에서 동네, 민족의 수호신 레벨이지 전지전능한 절대자, 온 우주의 창조자라고 보기는 어려울 것이다. 무엇보다 그 신을 모르는 사람, 믿지 않는 사람에게는 확실한 물질적 불이익을 주는 그 쪼잔함을 생각하면 결코 절대자라고 부를 만한 성질의 것이 아님을 알게 된다.


Sooho Jang
5 Feb 2019 · Public · [ 가상현실과 불교 ] 

현실이 누군가가 만든 가상현실이라는 개념을 이제야 사람들이 받아들이기 시작했다. 매트릭스에서 소개되긴 했지만 우주적인 규모로 가상현실이라는 주장은 요즘에나 나온 것이다. 불교에서는 이미 그런 얘기를 했다. 나는 불교가 2500년을 앞서 그 진리를 알고 있었다고 종교적인 찬양을 하려는 것은 아니다. 진리고 아니고 간에 2500년 전에 불교가 무색성향미촉법, 무안이비설신의 등의 문구를 통하여 오관의 작용으로 세상을 인지한다는 발상이 가상현실 개념과 매우 흡사하다는 것이다. 물론 부처를 신격화하는 이들에게는 거부감이 생길지 모르겠으나 이는 인간사유와 상상력이 어디까지 갈 수 있는가라는 기대와 경탄, 그리고 희망을 준다.


Sooho Jang
28 Aug 2019 · Public · [ 캡장의 외국어산책- 예수천국 불신지옥 왜 죽음을 부르는 말인가? ]

 한국에서 수많은 모욕이 있지만 문화적으로는 부모와 조상욕을 최악으로 치는 것 같다. 그런데 의외로 예수천국 불신지옥에 대해서 사람들이 분노하지 않고 그냥 재수없게 생각하고 지나간다. 이것은 문화차이이기 이전에 다른 배경지식을 갖고 있기 때문이다. 일단 한국인들은 기독교인이라 할지라도 불교, 토속신앙 문화 DNA를 갖고 있는 경우가 많다. 왜 그런지는 별도 칼럼에서 설명하겠는데 사후의 세계를 영원으로 인식하기 보다 윤회전생의 과정으로 들어갔다 나오는 곳, 그러니까 지옥에 가도 영원성으로 접근하지 않고 한시적으로 벌 받고 나오는 교도소 비슷하게 인식한다. 그러나 서양인들은 다르다. 파스칼의 정리에 의하면 사후의 시간은 영원이므로 살아서 어떤 역경이 있더라도 기독교 신앙을 갖고 바르게 살며 천국에 가기 위해 노력해야 한다 했다. 그런 서양인의 입장에서 Go to hell은 최악의 저주를 담은 모욕이 된다. 이것은 나바호 인디언의 '평생 DDR해라.'(평생 시집강가 못 갈 것이다), 한국의 부모욕을 포함 '얼마나 잘 사나 보자.' 등의 한시적 저주를 훨씬 뛰어넘은 것으로 한 인간의 영혼을 영원의 고통속에 집어넣고자 하는 최강의 저주가 된다. 영어권에서도 한국처럼 생식기와 성관계를 욕설에 집어넣는 것은 흔하고 what the hell are going on?같이 지옥을 언급하기는 하지만 상대방을 지옥으로 인도하는 말이 농담으로 쓰이지 않는 것은 이와 같은 이유다. 따라서 개인적으로 보기에 예수천국 불신지옥 같은 말을 뱉은 자는 공공연한 모욕행위로 처벌해야 된다고 생각하며 이러한 사람에게 물리적 테러를 가하는 것은 형법상 감경사유가 적용되어야 한다고 본다.


+1
Sooho Jang
26 Jun 2019 · Public · !
lungta.kr
좌탈입망 후 몸이 점점 줄어드는 '칠채화신'을 보인 티베트 불교 스님

Sooho Jang
24 Jul 2017 · Public · [현대물리학과 불교] 세상은 만들어진 프로그램에 불과하다라는 증거들이 속속 나오고 있다.누가 만들었든 세상은 허상에 불과하고 내가 인식할 때만 존재한다


Sooho Jang
1 Dec 2019 · Public · [ 연쇄교육 뒷북 공지 - 울산 다운동 외국인 교회 추수감사절 예배 및 만찬 가실 분 ] 시간: 금일 12시 장소: 댓글 혹은 문자 준비물: 각자 음식 혹은 10,000원 (내 주머니로 가는 거 아님) 유의사항: 전도목적 아님, 가족동반 가능 일이 너무 많아 정신이 한 개도 없습니다. 올 해는 초대장 돌리지도 못했네요. 저는 개신교 신자가 아닙니다. 불교, 영어교, 일본어교 신자입니다. 점심 계획 없으신 분들은 가벼운 마음으로 참석하시면 되겠습니다.


Sooho Jang
26 Aug 2019 · Public · …민족개조의 주인공이다 ] 불교 방등경에 이런 말이 있다. 몸에 병 없기를 바라지 마라. 병이 없으면 교만한 마음이 생기나니. 문재인을 너무들 과소평가한다. 나는 문재인이 이 나라를 친중세력에 넘기고 중공의 위성국으로 만들 것이라 믿는다. 그것이 민족개혁의 시작이다. 이 나라의 썩을 대로 썩은 정신은 공산치하에서 죽도록 일하고 매맞고 착취당하고 배를 곯아보면 개조될 것이다. 자유민주주의와 자본주의 경제가 좋은 것이구나 깨닫게 될 것이다. 원래 물과 공기도 없어봐야 고마움을 알게 되는 것이다. 중공치하는 이 민족에게 새로운 힘을 심어줄 것이다. 문창극 서울대 교수가 그러지 않았나? 일제시대와 한국전쟁도 다 주님의 뜻이었다. (아버지 불교도) 원래 조선민족은 미리 대비하는 법이 없고 닥치면 하는 주의다. 즉흥과 임기응변 애들립의 민족. 꼭 매를 맞으면 그제서야 아픈 줄 안다. 그래서 역사도 온탕과 냉탕을 확실히 오가는 화끈한 민족이다. 이제 문통의 빅픽쳐가 보이는가? 그는 박정희, 전두환 보다 더 확실한 민족개조론자이며 개혁의 열쇠이다. 그는 5천만 국민을 중공이라는 삼청교육대로 보낼 지도자이다. 중국의 3대 명문대 북경대, 청화대, 삼청대! 이제 미국, 일본이라는 문명세계와의 교류가 곧 끝이 날 것이다. 중공과 소련치하에서 극기훈련 한 번 화끈하게 받아보자. 모두들 홧팅홧팅 !


Sooho Jang
23 Jan 2017 · Public · [불교계유감] 불교 스님들마저 탄핵반대 운동에 나서다니요? 한 두 분도 아니고. 불자로서 실망입니다.


Sooho Jang
25 Feb 2019 · Public · …작가님!!! 이쑤신은 유교 불교 이교도의 수괴에요. 고니시 유끼나가 같은 하나님 나라의 장군을 응원해야지 이 무슨 이단스러운 말씀이세요? 임진왜란은 영적 전쟁이라구요. · This content isn't available at the moment


Sooho Jang
7 Feb 2019 · Public · [ 기동전사 Z건담 속의 불교, 연쇄교육 대표 장수호 ] 산스크리트어 '아가마(āgama)'를 소리대로 한자로 차음하여 '아함경'이라 하였다. 그 뜻은 '전승' 즉 부처의 말씀을 기록해 전래됐다는 것이다. 물론 원작자 토미노 요시유키는 이에 대하여 언급한 적이 없으나 아-가마를 의미하는 다른 단어는 아직 발견되지 않고 있다. 이는 당시에 일본에서도 일부 사람들만 알고 있던 아함경에 대하여 토미노 요시유키 역시 알았을 가능성을 시사한다.


Sooho Jang
4 Nov 2019 · Public · …참피와 같이 끔찍하고 무섭다. 불교 수행에 뜻을 둔 분들의 마음은 이와 같지 않았까? 자신을 포함한 수많은 사람이 욕망이라는 전차에 매달려 끌려다니는 것에 환멸을 느끼지 않았을까? 아마도 그런 환멸 속에서 자신의 욕구를 통제하거나 타인들과 함께 욕구를 통제하거나 혹은 타인들의 욕구충족을 위해 헌신하거나 그도 아니면 탐욕스런 인간의 욕구충족 행위에 제동을 거는 사람들이 나타나지 않았나 생각해 본다. 참피 같은 사람들과 살아가는 것도 무섭지만 더 무서운 것은 자칫 잘못하면 우리들 자신도 참피가 될지 모른다는 것이다. 우리들 속인들이 감히 속세를 떠나 수행자가 되기는 쉽지 않겠지만 가끔은 눈앞의 쾌락을 내려놓고 좀 더 큰 것을 바라보는 것은 어떨까?


Sooho Jang
21 Aug 2017 · Public · [불교의 변질]

조길태 인도사였던 걸로 기억나는데 인도인들에게는 세 차례 기회가 있었는데 우파니샤드, 불교, 공산주의가 그것이며 인도인들 스스로 카스트제도에서 벗어날 기회를 차버렸다고 서술되어 있습니다. 그걸 읽고 나서 괜히 인도인들에 대한 반감을 갖고 살았습니다. 물론 불교의 브라만교화에 대한 내용도 나오는데 카스트제도의 존속에 대하여 불교의 변질보다는 인도인들에게서 어떤 문제를 찾으려는 서술이 그 책에서는 강했습니다. 그런데 오늘에야 교수님 글을 보니 아...이게 인도인의 문제가 아니라 불교자체 문제이고 한계라는 것을 알게 되었습니다. 제가 잘못 알고 있는 것들이 굉장히 많다는 것을 다시 한 번 절감합니다.더하여 초기불교 경전부터 시작해서 후대로 갈수록 수많은 힌두신들 위에 군림하는 석가모니불에 대한 묘사가 늘어납니다. 브라흐마(범천), 인드라(제석천) 등이 경배하는 왕중왕으로 나오는데 브라만교와 갈라섰는데 왜 굳이 그런 서술을 해야했나라고 의문을 갖고 있었습니다. 그리고 오늘 교수님을 글을 보니 힌두교화 되면서 힌두교와 경쟁해야 했던 불교의 자체모순에 기인한 것이구나!라는 큰 배움을 얻었습니다.
Sooho Jang
2 Nov 2017 · Public · [한국개신교의 불교현상 해석 맞을까?]

1.우담바라는 전부 물잠자리 알이고 그런 건 없다. 2.채식을 하면 사리가 생긴다. 3.불교 만자가 나치철십자다


Sooho Jang
18 Jul 2018 · Public · …종교전쟁이라 부른다면 임진왜란은 불교 유교의 종교전쟁, 사상전쟁이 되는 것인가? 미얀마나 스리랑카, 인도에 대해 현지인들을 만나 조금 얘기만 들었을 뿐 공부를 전혀 하지 않아 모르겠다. 다만 홍목사님의 공유게시물만 읽은 현재로서는 종교적인 요소가 개입된 민족분쟁이지 종교전쟁이라 보기 어렵다는 생각을 했다. 마찬가지로 모든 종교가 똑같이 종교전쟁으로 발전할 위험성의 정도가 같다고 생각되지도 않는다. 이번 건 로힝야족과 미얀마족은 아마도 조사를 해보면 서로가 피아식별을 하는 기준은 종교가 아닌 민족과 문화이며 결국 언어가 되지 않을까 한다. 만일 미얀마족에도 이슬람교도가 있고 로힝야 족 중에도 불교도가 있는데 이들을 허용하거나 살려둔다면 내 주장은 증명되는 것이다.


Sooho Jang
11 Jul 2013 · Public · 한국인들이 불교를 믿기 시작하다!!! <기초노령연금 기사에 대한 어느분의 댓글> 솔직히 태어나는 선택권이 있다면 난 안 태어나고 싶다 사치하는것도 아닌데 혼자라도 월 200으로도 빠듯~~ 근데 뭔 결혼? 뭔 출산,육아? 내 몸뚱이 하나도 이 지옥에서 지켜내기가 힘들다 일체개고의 깨달음을 얻으신 듯 고통->진리->불교
Sooho Jang
27 Oct 2016 · Public · …되었다. 박정희와 육영수는 불교 신자로 알고 있었는데 놀랍다.불교든 기독교든 뭐든 한국인의 의존적이고 나약한 정신상태에 의하여사이비화 되는 듯 하다. ... 더보기 http://blog.naver.com/neozion7/220847178986
blog.naver.com
[캡장뉴스] 192. 최태민 목사, 박근혜 첫 공식석상 KBS 보도영상 입수 (1970년대)

Sooho Jang
12 Sep 2018 · Public · [나는 이스라엘신을 믿느니 야스쿠니 신사를 참배하겠다] 예전에 한국 개독교회에 갔는데 목사가 그랬다. 보세요 여러분 주님을 믿지 않는 나라들은 가난, 공산주의, 전염병이라는 징벌을 받게 됩니다. 그리고 보세요. 주님을 믿는 나라들이 얼마나 잘 사는지? 내가 물었다. 목사님 일본은요? .... 좌중 침묵....기독교, 이슬람 등 세상에 종교가 많고 많지만 결국 일본 신불(신도+불교)의 승리가 아닌가? 나는 일본인들의 물질적 풍요라는 승리를 말하는 것이 아니다. 적어도 일본인은 가난한 나라 사람들을 손가락질하며 주님의 징벌이라 비하하지는 않는다. 인격적으로도 그들은 여느 한국의 개독보다 우월하다. 제국주의 학살? 훗 벨기에 왕 레오폴드 2세 검색이나 하고 비교할 걸 비교해라.

Sooho Jang
9 Apr · Public · 의사선생님 진리의 말씀 공유합니다. 앞으로 영적(?) 지도자는 의사선생님들이 하셔야 될 것 같습니다.
지식의 정석's post
공포의 채식주의자들 출처 : MBC 다큐스페셜 채식의 함정
공포의 채식주의자들

출처 : MBC 다큐스페셜 채식의 함정

Sooho Jang
1 Aug · Public · 윤회를 부정하는 불교도 상대적으로 일반적이지 못하고 불우한 어린시절을 보냈던 필자는 어릴 때는 다음생을 사는 꿈을 꾸고 행복해하다 잠을 깨고 엉엉 울었던 적이 있다. 그런 류의 꿈은 성인이 되어서도 계속 되었다. 그 정도로 윤회에 대한 믿음이 강했다. 대신 꿈에서 천국이나 예수를 만난 적은 없다. 그런데 호킹박사의 내세부정론을 듣고 의문을 갖다가 올해 두 차례 대수술받고 최장 18시간 마취를 경험했는데 말그대로 꿈 없는잠이었고 완전한 블랙아웃을 경험했다. 윤회는 소설일지도 모른다...생각하니 이제 하루하루가 천금보다 귀하게 느껴진다.

Sooho Jang
26 Oct 2019 · Public · [ 종교인들이 방금 집에 왔다감 ] 소위 말하는 전도사 분들인데, 앞으로 조건을 내걸고 전도하는 얘기를 들어야 겠다. "당신들은 특정종교 전도사인데 나는 외국어 공부법을 전도하는 사람이오. 내 외국어 컨텐츠를 유료로 이용하지 않아도 좋으니 나의 외국어 공부법을 담은 자료를 들어보거나 읽어보지 않을 거라면 나도 당신들이 말하는 하나님 나라, 부처님의 용화세계 같은 내용들은 듣지 않겠소. 나 역시도 무료로 전도자료를 제공할 용의가 있는데 왜 나만 당신들 얘기를 들어야 되고 당신들은 내 얘기를 듣지 않는 것이오? 나의 大東亜共英語圏、大東亜共日語圏사상, 영어교 일본어교에 대한 얘기를 듣지 않을 거면 썩 나가시오. 나의 공부법은 내게는 신념이고 사상, 종교란 말이오."
Sooho Jang
16 Feb · Public · [ 누구나 어릴 때는 새가슴이지 않았을까? ] 새가슴 진단표 1. 여성에게 말걸기가 어렵다 2. 여성에게 구애가 거절당하면 엄마에게 버림받은 느낌이다. 3. 주로 SNS에서 여자를 찾는다 4. 세상 여자들이 나를 거절할 이유가 없다고 생각한다. 5. 겉으론 태연하고 점잖은 척 한다. 6. 운동 안하거나 못한다. 7. 운동 못한다는 소리들을까봐 더 못한다. 8. 자신의 학력, 경력, 직장 자주 부풀린다. 새가슴들은 여기 거의 다 해당될 거다. 엄청 많은데... 나중에 생각나면 추가... 어려서 부터 패기만만한 남성은 별로 없다. 자라면서 얻어터지며 배우는 거지. 그런데 성장의 기회를 갖지 못했거나 애써 멀리한 사람들도 있다. 추가 항목 9. 취미는 게임, 온라인 영상매체 말고 소셜한 것이 없음 10. 틀렸다 잘못했다는 지적받거나 반대에 부딪히면 표출하건 안하건 몹시 떨린다.

Sooho Jang
8 Nov 2018 · Public · [ 개독교 목사들이 손쉽게 여성들에게 빤쓰를 벗게 한 힘의 근원 ] 

내가 미국 골수 개신교 백인 여성과 교제할 때였다. 그 여성이 물었다. "너 주님이 왜 여성을 창조한 지 아니?" 나도 성경공부좀 했지. 그래서 이렇게 답했다. "남성, 그러니까 남편을 즐겁게 해주라고? 맞어?" "그래 맞아!!!" 성경해석에는 여러가지 관점이 있는데 무오설, 유오설, 문구그대로 축자적으로 해석, 통섭적으로 맥락을 이해하자는 것등이 있다. 그런데 한국의 다수교회와 미국남부 교회 다수는 무오설+축자적 성경해석이 대세다. 이해가 어려운 독자들을 위해 풀어서 말씀드리자면, 성경의 모든 내용은 한 치의 오류도 없고 그리고 글자 그대로만 받아들여야 하며 시대적, 문화적 이해, 비유적 표현에 따른 다양한 해석은 모두 거부된다. 그냥 글자 그대로만 받아들여야 한다는 것이 이들의 주장이다. 물론 이들이 한국에서는 주류인지 모르겠으나 전세계적으로는 글쎄다. 누가 다수교파냐 논의는 그들의 몫이니 알아서들 해라. 보통 기독교 = 개독 함부로 남발하는 경향이 있는데 기독교 여러 교파들 중 무오설+축자적 해석을 절대적으로 믿고 그외 다른 교파나 성경이해를 부정하는 기독교인들로 개독을 한정하는 것이 타당하지 않나 생각한다. 나는 그 여성이 참으로 무섭고 안타깝다는 생각이 들었다. 그리고 마음으로부터 멀어져 갔다. 아마 이런 여성들이 목사가 성경해석에 신도는 빤쓰를 벗어야 한다고 해괴한 말을 하면 빤쓰를 내릴 것이고 돈 천만원 갖고 와야 된다고 했다면 전재산 갖다 바칠 것이라는 생각이 들었기 때문이다. 10년전에도, 전전 여자친구가 목사에게 2천만원을 갖다 바쳤고 그 목사는 많은 여성신도를 부터 걷은 돈 수억을 들고 날랐다. 나는 국적을 초월해 이 두 여성이 똑같은 부류라고 생각했다. 뭔가 낌새를 차렸는지 몇 일 뒤 그 여성이 내게 물었다. "성경을 얼마나 믿니?" 올 것이 왔구나 생각했고 나는 위에 적은대로 털어 놓았고 그 여성은 자신의 남편은 자신과 신앙이 일치해야 한다고 주장했다. 우린 그렇게 합의깨짐을 택했다. 한국에서도 수없이 많은 개독을 만났지만 미국 개독도 참 답이 없구나 생각했다. 많은 한국사람들이 유교와 성리학을 비난하고 공자를 죽여야 한다고 말한다. 허나 나는 유교나 성리학 보다 개독교가 더 고리타분하고 가부장제적이라는 생각을 지울 수가 없다. 작금의 목사들의 성착취 전횡이 가능했던 것도 기독교 혹은 개독교가 가진 강력한 가부장제 이념이 여성들에게 세뇌되었기 때문이라 생각한다. 어떤 유교나 성리학적 마인드도 그토록 여성들의 빤쓰를 쉽게 벗기지 못한다. 그것은 개독교만이 할 수 있는 신의 기적인 것이다. 따라서 유교, 성리학, 공자를 비난하는 사람들이 교회 그것도 개독교회를 신봉하는 것은 자기모순이고 서양문물, 백인들의 신을 숭배하는 것으로 밖에 보이지 않는다.


Sooho Jang
20 Jul 2019 · Public ·

 [ 좌파 골수 반일주의 & 일본동맹파 이승만 지지자의 공통분모는 기독교 ] 

부제: 새뮤얼 헌팅턴, 문명의 충돌은 부분적으로 유효 1. 서 어제 나는 정치관심자가 아니며 한국에 지지정당이 없으며 단순히 일본문화를 좋아한다고 천명하자 문화전문 페친분들의 신청이 있었다. 또한 나는 일본문화 연구자이며 일본전문 관광통역사 국가자격을 보유하고 관광통역 업체를 운영중임을 추가적으로 말씀드린다. 사실 나의 기업과 현재 직업도 돈벌이 보다는 철저히 취미와 학술의 연장임을 강조드리는 바이다. 내가 만일 돈을 더 벌려고 했다면 이 일을 하지도 않았을 것이고 우파든 좌파든 줄을 서서 친한 척 했겠지. 그런데 돈도 많은 내가 뭐가 아쉬워서 그래야 되나? 나는 이승만이나 기독교, 혹은 문재인, 반일주의 빨면서 장사하고 싶은 생각이 조금도 없다. 따라서 일본문화, 일본어, 영어 등에 공유점이 없는 단순한 국내정치러 페친들과는 거리를 두고자 한다. 어차피 갈 길이 다른 분들과 자꾸 얘기하는 것은 서로 스트레스만 유발하는 일이 아니겠는가? 2. 본1 한국우파와 기독교의 관계 최근 내가 좀 헷갈린 분들이 우파의 친일스탠스에 계신 분들이었다. 그러나 이제는 그분들도 거리를 두고자 한다. 여기서 새뮤얼 헌팅턴을 언급하고 싶다. 이 분은 문명의 충돌은 거의 모든 국가간의 갈등을 문명, 그것도 종교에 기반한 문명 충돌로 이해했다. 경제적 이익, 정치사상의 영향력을 상당히 축소시켜서 비판도 많이 받았다. 그러나 한국의 작금의 상황을 보면 이것이 부분적으로 맞아들어간다고 생각한다. 나는 우파의 어떤 분이 이승만을 중심으로 박정희, 박근혜, 태극기 부대를 목청높이 지지하며 반공을 외치는 것을 보면 우선 들어가서 종교를 본다. 또한 좌파의 어떤 분이 반일스탠스를 취하는 것을 보면 역시 들어가서 그의 종교를 본다. 일단 우파의 경우는 거의 대부분 기독교다. 여기에는 천주교, 개신교, 심지어는 통일교까지 포함된다. 히틀러의 3K를 아시는가? 아이(Kinder) 교회(Kirche) 부엌(K¨uche)이고 유대인 학살에 앞장섰던 것도 나치독일의 기독교였다. 이하 인용글 교회가 예수라는 생각은 매우 위험하지요.. (교회목사와 신자들에 해당) 정작 이 나라의 교회에는 예수조차 없지요. 소유 욕구를 충족시키는 도구로 전락한지 오래입니다. 유럽의 교회는 특히 2차대전 이후 사람들이 가지 않게 됩니다. 독일의 경우 대표적인데 아우슈비츠의 진실을 알게 된 후 더이상 교회를. 교회의 목사들을 신뢰하지 않게 됩니다. 분명한 것은 예수는 가진자, 권력자들의 친구가 아니었고 오히려 소유하지 못한자들의 벗이었습니다. 마굿간의 출생부터 십자가위에서 죽을때까지 일관되게... -이상 신상*님의 글 인용- 편집자 주석 * 신상*님은 한국오대 독어독문 전공, 독일 프라이부르크 석사를 취득했다. 독일에서 다년간 생활하신 개신교인임 * 예수는 기독교(개신교, 천주교, 그리스 정교)만의 것은 아니다. 역사적으로 사라져간 수많은 종파에서 예수를 지지하였고 현재도 이슬람교에서도 존경받는 인물이다. * 또한 기독교는 예수가 만든 것이 아니며 성경은 예수가 쓰지 않았다. * 현재의 기독교는 예수 사후 만들어진 수많은 종파 중 몇 개에 불과하다. * 예수는 종교인이기 이전에 종교를 초월해서 역사적으로도 중요한 인물이다. 나치 독일 역시 유대교를 기독교가 아닌 이교도로 보았고 적그리스도와 비슷하게 취급하였다. 당시 독일인들은 유대인을 예수를 처형한 유대인들, 예수를 팔아넘긴 가롯유다와 동일시하였다. 이것은 예수가 유대인이라는 사실 자체를 망각한 코미디였다. 따라서 나는 한국의 우파의 모든 기독교인이 종교적인 이유로 반중, 반공, 친일 스탠스를 지지한다고 생각하지 않지만 경험적으로 80% 이상의 사람이 종교적인 이유를 정치지지에 대입하고 있다고 생각한다. 나는 이것이 이슬람의 신정국가 마인드와 무엇이 다른지 모르겠다. 다음으로 그들은 자유민주주의, 자본주의의 공산주의, 중국식 사회주의, 중국공산당에 대한 우월성 때문에 현 체제를 지지하는 것으로 보이지 않는다. 그들은 이념과 체제에 대하여 이해가 부족하고 역시 종교적인 이유로 반공과 반중을 외치는데 이것은 위험한 발상이라 본다. 공산당이 인민재판을 즐긴다면 기독교 신정국가와 종교에 기반한 우익집단은 종교재판으로 사람을 학살한다. 실제로 한국의 개신교집단은 이승만에게 충성서약을 하기위해 서북청년단을 앞세워 갖은 학살에 앞장섰는데 이것은 히틀러의 유대인 학살과 성격이 비슷하다. 3. 본2 반일주의와 기독교의 관계 반대로 반일스탠스를 취하는 사람들이 대체로 기독교인인 것은 아니다. 여기서 반일이라 함은 불매운동에 참가하는 분들만을 의미하는 것은 아니다. 기본적으로 한국에 대하여 팔이 안으로 굽고 일본에 대하여 그릇된 편견을 가진 분들을 모두 포함한다. 그러나 소위 엘리트 좌파, 골수 반일주의 스탠스는 역시 종교와 얽힌 경우가 많다. 현재 한국은 좌파가 반일스탠스를 취하는 상황이지만 사실 한국의 반일주의는 좌우를 막론하고 존재한다. 우파정당 자한당마저 반일이다. 왜 골수반일주의자들이 기독교가 많을까? 기본적으로 한국의 대다수 교회들은 기독교인구가 1%에 불과한 일본을 잡귀와 미신, 적그리스도의 나라로 가르치며 대다수 교인들이 여기에 세뇌되어 있다. 그것은 문재인 대통령 역시 다르지 않은 것으로 보인다. 다만, 내가 좀 의외였던 것은 개신교가 아닌 천주교도 반일세뇌를 하는가 궁금해진 것 뿐이다. 어느 경우든 천주교든 개신교든 성공회든, 여호와의 증인이든, 통일교든 이들은 서양종교를 받아들이다 보니 중국문화건 일본문화건 관심이 없고 대체로 잘 모른다. 아마 지금까지 일본문화에 관심이 있는 기독교 혹은 유사기독교인이라고는 손가락에 꼽을 정도로 적었다. 4. 결론 - 반일파이든 일본동맹(친일스탠스)파 이든 핵심은 종교 좌우를 막론하고 한국에서 현재 반일을 외치거나 정치적 목적으로 일본동맹(친일 스탠스)을 외치는 사람들은 일본문화 연구가인 내 입장에서는 한 부류이다. 1) 대체로 기독교 혹은 유사 기독교이다. 2) 일본어, 일본문화, 일본인, 일본사회에 관심이 없다. 왜냐 이들에게 있어 일본은 전국민적으로 이교도에 불과하기 때문이다. 이들은 결국 일본에 대해 무지한 사람들로 결코 일본과의 건설적인 동반자 관계를 이끌어 갈 수 있는 사람들은 아니다. 지금 한국에 필요한 것은 민간차원에서 일본을 알고 연구하고 교류하는 사람들인데 아마도 기독교와 거리가 먼 사람들이 여기에 해당되는 경우를 자주 본다. 이런 걸 보면 여전히 새뮤얼 헌팅턴의 문명의 충돌은 한국에서 유효한 모양이다.
blog.naver.com
[Cap.Jang 세계사] 21.예수=/=교회, 유럽인들은 교회의 나치독일 부역이후 교회 안 감 (크리스마스 특집, 훈*님 댓글 인용)

End of results


2020/07/24

Selected Secondary Sources: Books on Korean Buddhism


Selected Secondary Sources: Books on Korean Buddhism

Please check http://www.hawaii.edu/korea/biblio/rel_buddhism.html


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An, Chunyong. “This Way of Ours: Buddhist Memorial Temples and the Search for Values during the Late Koryo Dynasty.” Hanguk pulgyohak 54 (2009:8): 35-83.

An, Kye-hyon. "Publication of Buddhist Scriptures in the Koryo Period." Korea Journal 16:1 (January 1976): 33-41.

An, Kye-hyon. "Silla Buddhism and the Spirit of the Protection of the Fatherland." Korea Journal 17:4 (April 1977): 27-29.

An, Kye-hyon. "Publication of Buddhist Scriptures in the Koryo Period." In Buddhist Culture in Korea, ed. International Cultural Foundation. Seoul: The Si-sa-yong-o-sa Publishers, Inc., 1982.

An, Kye-hyon. "Introduction of Buddhism to Korea." In Introduction of Buddhism to Korea: New Cultural Patterns, ed. Lewis R. Lancaster and C.S. Yu. Berkeley: Asian Humanities Press, 1989.

An, Kye-hyon. "Buddhism in the Unified Silla Period." In Assimilation of Buddhism in Korea: Religious Maturity and Innovation in the Silla Dynasty, ed. Lewis R. Lancaster and C.S. Yu. Berkeley: Asian Humanities Press, 1991.

An, Kye-hyon. "The Historical Accounts of Buddhism." In Buddhism in Koryo: A Royal Religion, ed. Lewis R. Lancaster, Kikun Suh, and Chai-shin Yu. Berkeley: Center for Korean Studies, Institute of East Asian Studies, University of California at Berkeley, 1996.

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Anthony of Taize, Brother (An Sonjae). “Korean Patriot and Tea Master: Hyodang Choi Beom-sul (1904-1979).” International Journal of Buddhist Thought and Culture 10 (February 2008): 59-86.

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Best, Jonathan W. “King Mu and the Making and Meanings of Miruksa.” In Religions of Korea in Practice, ed. Robert E. Buswell Jr. Princeton, N.J.: Princeton University Press, 2007.

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Buswell, Robert E., Jr. "The Identity of the Popchip pyorhaeng nok [Dharma Collection and Special Practice Record]." Korean Studies 6 (1982): 1-16.

Buswell, Robert E., Jr. "Introduction: The Life and Thought of Chinul." In Robert E. Buswell, Jr., tr. The Korean Approach to Zen: The Collected Works of Chinul. Honolulu:University of Hawaii Press, 1983.

Buswell, Robert E., Jr. "The Chronology of Wonhyo's Life and Works: Some Preliminary Considerations." In Wonhyo songsa ui ch'olhak segye - che-14 p'yon: Wonhyo sasang ui kukche-chok uisang, ed. Kim Chi-hyun. Seoul: Minjoksa, 1985.

Buswell, Robert E., Jr. "Chinul's Systematization of Chinese Meditative Techniques in Korean Son Buddhism." In Traditions of Meditation in Chinese Buddhism, ed. Peter N. Gregory. Honolulu: University of Hawaii Press, 1986.

Buswell, Robert E., Jr. "Buddhism in Korea." In Buddhism and Asian History, ed. Joseph M. Kitagawa and Mark D. Cummings. New York: Macmillan Publishing Company, 1987.

Buswell, Robert E., Jr. "The Chronology of Wonhyo's Life and Works: Some Preliminary Considerations." In Wonhyo yongu nonch'ong: Ku ch'olhak kwa ingan ui modun kot, ed. Kim Chigyon. Seoul: Wonhyo sasang yonguwon, 1987.

Buswell, Robert E., Jr. "Did Wonhyo Write Two Versions of His Kumgang Sammaegyong-Ron (Exposition of The Book of Adamantine Adoption)?: An Issue in Korean Buddhist Textual History." In Hangukhak ui kwaje wa chonmang: Che-5 hoe kukche haksul hoeui segye Hangukhak taehoe nonmunjip II (Yesul - sasang - sahoe p'yon): Korean Studies, Its Tasks and Perspectives II: Papers of the 5th International Conference on Korean Studies. Songnam: Hanguk chongshin munhwa yonguwon, 1988.

Buswell, Robert E., Jr. "Ch'an Hermeneutics: A Korean View." In Buddhist Hermeneutics, ed. Daniel S. Lopez, Jr. Honolulu: University of Hawaii Press, 1988.

Buswell, Robert E., Jr. "Chinul's Ambivalent Critique of Radical Subitism." Pojo sasang 2 (1988): 45-70.

Buswell, Robert E., Jr. The Formation of Ch'an Ideology in China and Korea: The Vajrasamadhi-Sutra, A Buddhist Apocryphon. Princeton, N.J.: Princeton University Press, 1989.

Buswell, Robert E., Jr. "Chinul's Ambivalent Critique of Radical Subitism in Korean Son." The Journal of The International Association of Buddhist Studies 12:2 (1989): 20-44.

Buswell, Robert E., Jr. "Haein-sa: The Monastery of the Dharma Jewel." Korean Culture 10:1 (Spring 1989): 12-21.

Buswell, Robert E., Jr. "Songgwang-sa: The Monastery of the Sangha Jewel." Korean Culture 10:3 (Fall 1989): 14-22.

Buswell, Robert E., Jr. "Chinul's Alternative Vision of Kanhwa Son and Its Implications for Sudden Awakening/Gradual Cultivation." Pojo sasang 4 (1990): 423-447.

Buswell, Robert E., Jr. "The Pilgrimages of Hyangbong: Memoirs and Poems of the Kumgang Mountains." Korean Culture 11:4 (Winter 1990): 18-23.

Buswell, Robert E., Jr. Tracing Back the Radiance: Chinul's Korean Way of Zen. Honolulu: University of Hawaii Press, 1992.

Buswell, Robert E., Jr. "The Debate Concerning Moderate and Radical Subitism in Korean Son Buddhism." In Hanguk chonggyo sasang ui chejomyong, sang: Chinsan Han Ki-du paksa hoegap kinyom nonch'ong, ed. Chinsan Han Ki-du paksa hoegap kinyom nonmunjip wiwonhoe. Iri: Wongwang taehakkyo ch'ulp'anbu, 1993.

Buswell, Robert E., Jr. "Buddhist Reform Movements in Korea During the Japanese Colonial Period: Precepts and the Challenge of Modernity." In Buddhist Behavioral Codes and the Modern World: An International Symposium, ed. Charles Wei-hsun Fu and Sandra A. Wawrytko. Westport, Conn.: Greenwood Press, 1994.

Buswell, Robert E., Jr. "Hagiographies of the Korean Monk Wonhyo." In Buddhism in Practice, ed. Donald S. Lopez, Jr. Princeton, N.J.: Princeton University Press, 1995.

Buswell, Robert, Jr. “Wonhyo as Cultural and Religious Archetype: A Study in Korean Buddhist Hagiography.” Pulgyo yongu 11-12 (1995): 79-172.

Buswell, Robert E., Jr. "Is There a 'Korean Buddhism' in the Pre-Nationalist Age?" In 21-segi munmyong kwa pulgyo. Seoul: Tongguk taehakkyo ch'ulp'anbu, 1996.

Buswell, Robert E., Jr. "Imagining 'Korean Buddhism': The Invention of a National Religious Tradition." In Nationalism and the Construction of Korean Identity, ed. Hyung Il Pai and Timothy R. Tangherlini. Berkeley: Center for Korean Studies, Institute of East Studies, University of California, Berkeley, 1998.

Buswell, Robert E., Jr. "Buddhism under Confucian Domination: The Synthetic Vision of Sosan Hyujong." In Culture and the State in Late Choson Korea, ed. JaHyun Kim Haboush and Martina Deuchler. Cambridge, Mass.: Harvard University Asia Center, 1999.

Buswell, Robert E., Jr. "The Koryo Period." In Buddhist Spirituality II: Later China, Korea, Japan, and the Modern World, ed. Takeuchi Yoshinori. New York: The Crossroad Publishing Company, 1999.

Buswell, Robert E., Jr. “On Translating Wonhyo.” International Journal of Buddhist Thought and Culture 1 (2002): 227-231.

Buswell, Robert E. “Wonhyo and the Commentarial Genre in Korean Buddhist Literature.” International Journal of Buddhist Thought and Culture 2 (2003): 47-63.

Buswell, Robert E., Jr. “The Emergence of a `Korean' Buddhist Tradition.” In Korean Buddhism in East Asian Perspectives, comp. Geumgang Center for Buddhist Studies, Geumgang University. Seoul: Jimoondang, 2007.

Buswell, Robert E., Jr. Cultivating Original Enlightenment: Wonhyo's Exposition of the Vajrasamadhi-Sutra (Kumgang Sammaegyong Non). Honolulu: University of Hawai`i Press, 2007.

Buswell, Robert E., Jr. “Korean Buddhist Journeys to Lands Worldly and Otherworldly.”  The Journal of Asian Studies 68:4 (November 2009): 1055-1075.

Buswell, Robert E., Jr. “Thinking about ‘Korean Buddhism’: A Continental Perspective.” Journal of Korean Religions 1:1-2 (September 2010): 43-55.

Buzo, Adrian. "Discovery of a Shilla Period Document: The Hwaon Sutra of 755 AD." Korea Journal 20:9 (September 1980): 55-56.

Buzo, Adrian, and Tony Prince, trs. Kyunyo-jon: The Life, Times and Songs of a Tenth Century Korean Monk. Sydney: Wild Peony, 1993.

Chae, Taeg-su. "Department of Son Studies." In The History and Culture of Buddhism in Korea, ed. The Korean Buddhist Research Institute. Seoul: Dongguk University Press, 1993.

Chae, Taeg-Su. "The Development of Son Philosophy in Early Koryo Period." In Son Thought in Korean Buddhism, ed. The Korean Buddhist Research Institute. Seoul: Dongguk University Press, 1998.

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