평범한 인간들은 현재와 미래를 통합적으로 인식하지 못한다. 현재는 그저 살아내야 하는 다급한 과제일 뿐이며 미래는 쉽게 이루기 힘든 환상적인 사건에 불과하다. 그 두 세계를 통합적으로 인식하는 존재가 신인데, 그런 신과 소통하는 자가 샤먼이다. 그래서 신처럼 이쪽 세계와 저쪽 세계를 인식하는 샤먼들은 고통스럽다. 현재를 인식하면서 누구도 그리지 못하는 미래를 동시에 알아보기 때문이다.
인류 역사의 오랜 문화이자 원시종교
신과 인간의 경계에서 소통하고 영적 세계로 이어줄 다리가 되어주는 샤머니즘은 인류의 가장 오랜 문화이며 원시종교 현상이다. 이 현상은 문화의 보편성에 따라 세계 전역에서 거의 비슷한 시기에 발생했다. 물론 민족, 지역 풍토, 환경, 풍습 등의 영향으로 여러 형태로 분화되고 변형되기도 했지만 끈질긴 생명력으로 오늘날까지 이어져 왔다. 책의 일부 내용을 미리 읽어보실 수 있습니다. 미리보기
The Eurasian Shamanism: Num-Torum, Korean Buddhism and Shinto: International Academy of Social Sciences book of year award for 2015 (Florida, USA) Paperback – August 10, 2015 by Otto von Feigenblatt (Author), & 2 more 5.0 5.0 out of 5 stars 1 rating The territory of Northern Eurasia, Central Asia, Mongolia and Inner Asia, Korea and Japan populated Finno-Ugric and Altaic peoples. These people have a common language structure, mentality and religious worldview. The religious worldview of these people based on Eurasian shamanism.
Shamanism includes:
1. The Cult of Heaven (Num-Torum in Finno-Ugric peoples, Tengri in Turkic-Mongol peoples, Shang-Di in the northern Chinese and Manchurs peoples, Korean Shamanism and the Japanese Shinto)
2. The cult of ancestor spirits
3. Animism: the cult of the wolf, the bear, bull ..
4. The cult of nature spirits
The population of Finno-Ugric and Altaic peoples were warlike nomads: the Huns, the proto-Hungarians, Tataro-Mongols, Turks, Manchurs and northern Chinese tribes.
Women were warriors and had equal rights with men.
Concept the cult of Heaven recognized the variability of worship Heaven through Christianity, Buddhism and Islam.
==== 은평구, 국가민속문화재 금성당에서 '샤머니즘 아카데미' 운영 금성당, 세종대왕 6번째 아들 '금성대군' 모신 신당 9월7일부터…누구나 참여 가능·회차당 선착순 30명 (서울=뉴스1) 정연주 기자 | 2022-08-12 https://www.news1.kr/articles/?4771047
(은평구청 제공) @News1
서울 은평구는 '금성당' 샤머니즘박물관에서 전통문화 교육 '제 4회 샤머니즘아카데미'를 내달 7일부터 운영한다고 12일 밝혔다.
은평뉴타운에 있는 '금성당'은 국가민속문화재 제258호로 조선 세종대왕의 여섯째 아들 금성대군을 모신 신당(神堂)이다. 국내 최초 샤머니즘박물관으로 지난 2016년부터 운영하고 있다.
아카데미는 오는 9월7일부터 29일까지 전통문화와 샤머니즘의 이해를 주제로 전문가 8명을 초청해 강의를 펼친다. 전통문화에 관심 있는 누구나 참여 가능하며 교육비는 무료다.
강의는 총 8회로 매주 수·목요일 오후 2~4시에 연다.
△9월7일 양종승 샤머니즘박물관장의 '샤머니즘 이해와 금성대왕 신앙'
△9월8일 반혜성 단국대 동양학연구소 연구원의 '서울굿, 죽음의례의 음악'
△9월14일 목진호 춘천문화원 연구원의 '경기도당굿과 재인청의 음악'
△9월15일 황해도 진오귀굿
△9월21일 최종성 서울대학교 종교학과 교수의 '무속 기우제'
△9월22일 윤동환 전북대학교 무형유산정보연구소 연구교수의 '동해안별신굿의 경제적 기반과 토대'
△9월28일 김형근 전북대학교 무형유산정보연구소 연구교수의 '인문학 시대의 샤머니즘 그리고 남해안굿'
△9월29일 허용호 고려대 HK 연구교수의 '무속식 영혼결혼식에 대하여' '슬픈 결혼, 기쁜 장례 등이 진행된다.
접수는 오는 9월9일까지 신청서를 이메일로 제출하거나 샤머니즘박물관으로 방문 접수하면 된다. 회차당 선착순 30명을 모집하며, 자세한 내용은 금성당 샤머니즘박물관 사무실로 문의하면 된다.
김미경 은평구청장은 "한국무속 최고의 콘텐츠 금성당을 전통과 역사가 살아 숨 쉬는 전통 문화공간으로 활용되길 기대한다"며 "은평구 대표 문화유산 보금자리로 거듭날 수 있도록 많은 관심을 가져달라"고 덧붙였다. =====
편집장의 선택 "원효, 요석, 김선우, 사람의 마음 " 시인, 에세이스트, 소설가. 다양한 얼굴을 지닌 '소설가' 김선우의 네번째 장편소설. 귀족으로 태어나 화랑이 되었다가 출가한 고승. 설총, 요석공주, 해골물 같은 키워드가 함께 드문드문 떠오르는 '원효'의 삶을 맵시있는 문장으로 복원해냈다.
세속에서 원효는 무수히 많은 모순을 목격했다. 은 두 냥에 노비로 팔려가는 아이의 눈에서 흐르는 눈물, 죽어야 하는 이유를 알지 못한 채 죽어 가는 말의 눈동자. "부처께서 신라에 오신다면" 원효는 그렇게 신라 저잣거리에서 도를 행했다. 그리고 그의 곁에 요석이 있었다. 적극적으로 사람을 사랑한 한 여성의 은은한 열기가 김선우의 문장으로 살아난다. 모든 인간이 주인이 되는 불국토를 꿈꾸는 부처의 마음, 서로의 존재를 사랑으로 구원하는 사람의 마음이 은은한 울림을 전한다.
- 소설 MD 김효선 (2015.06.09)
책소개
많은 독자의 사랑을 받는 시인이자 날카로운 산문가 그리고 통찰력 있는 소설가이기도 한 작가 김선우의 네 번째 장편소설. 원효와 요석의 사랑 그리고 당시 신라의 사회상과 원효의 사상을 공중제비를 도는 주령구처럼 균형감 있게 다루고 있다.
원효의 일대기는 후대의 필요에 따라 각색되거나 축소, 과장되었고 이 또한 그 수가 많지 않다. 때문에 원효의 삶은 우리에게 피상적 차원에 머물러 있다. 김선우는 시인 특유의 유려한 문장과 드라마틱한 이야기 전개로 역사 속 인물 원효를 우리 곁에 인간 원효로 탈바꿈시킨다. 또한 원효의 그림자처럼 남아 있는 요석 공주 또한 주변부 인물이 아닌, 운명에 맞서는 당당한 여성으로 그려 낸다.
작가의 손끝에서 원효와 요석은 오랜 전쟁과 지배층의 수탈로 인해 도탄에 빠진 백성을 위하는 '부처의 마음'과 존재와 존재로서 서로를 사랑으로 구원하려는 '사람의 마음'을 함께 지닌 입체적 인물로 생생하게 살아난다. 선덕여왕과 김춘추, 의상 등의 실존 인물과 작가에 의해 탄생한 여러 인물이 서라벌을 배경으로 작가의 문장에 걸음을 맞춘다. 그들의 걸음은 간혹 비장하고도 경쾌한 춤과 같아서, 책장을 넘기는 박자를 가볍게 한다.
Though traditionally attributed to the 2nd century CE Indian master Aśvaghoṣa, no Sanskrit version is extant and it is widely regarded by many contemporary scholars as having been composed in China.[2][3] The main theories of the authorship of the Awakening of Faith among contemporary scholars now point to either the 6th century Indian monk translators Paramārtha and Bodhiruci, or alternatively to one of their Chinese students.[4]
While the text is traditionally attributed to Aśvaghoṣa, no Sanskrit version of the text is extant.[2] The two earliest existing versions are written in Chinese, and contemporary scholars widely accept the theory that the text was composed in China.[5][2][6][7][8][9]
As Alex Gardner notes, there is still scholarly debate on whether the work was composed in Sanskrit by an Indian, or whether it was composed in Chinese.[3] Some scholars point to Chinese theories in the text, while others (like Jikidō Takasaki) see it as mainly drawing on classic Indian ideas found in the Indic tathāgatagarbha texts like the Ratnagotravibhāga.[3]
Some scholars note that the AF could have an Indic precedent or at least be based on several Indian ideas. According to Christopher Callahan "the literary quality of the text suggests that its origins are not entirely Chinese". This is because:[10]
In comparison with other forged translations, the Qixinlun does not quote from known translations and has no known allusions to Taoist or Confucian texts. Moreover, the text is written in an extremely concise manner without literary embellishment, out of keeping with the ornate pianliti style that was popular in the sixth century. This evidence has led many scholars to conjecture that some form of the text was produced in either India or Central Asia and that the author or authors, perhaps even Paramārtha himself, rewrote the text in light of sixth-century Chinese intellectual concerns.
D.T. Suzuki accepted the Indian origin of the Awakening of Faith (though he did not think Aśvaghoṣa was the author). He saw the text as being "inspired by the same spirit" as the Lankavatara, Avatamsaka, and Mahayanamahaparanirvana Sutras, and regarded its identification as a Chinese text as "not well grounded".[11]
Paramārtha (Chinese: 真諦; 499–569) an Indian monk who became a translator in China, was traditionally thought to have translated the text in 553 CE.[2][12] However, some modern scholars opine it was composed by Paramārtha or one of his students.[13] This thesis was defended by Japanese scholars like Hiroo Kashiwagi [14] Sally B. King also writes that Paramārtha may have composed the Buddha-nature Treatise (Chinese: 佛性論) as well as the Awakening of Faith.[15][a]
Other experts dispute that it has anything to do at all with Paramārtha.[4] Keng Ching argues that the Awakening of Faith does not show any similarities with the other works of Paramārtha, and he notes the doctrinal differences between the works of Paramārtha's the Dilun school and the Awakening of Faith.[16] Keng Ching also argues that the attribution of the AF to Paramārtha was mainly due to the efforts of the Shelun scholar Tanqian (曇遷; 542–607).[17]
The authors of a recent translation of the AF (John Jorgensen, Dan Lusthaus, John Makeham, and Mark Strange) write that "there is now wide consensus that the author of the Treatise was strongly influenced by the terminology and language of Bodhiruci (d. ca. 535)."[18] The Awakening of Faith draws on much of the ideas and specific terms found in Bodhiruci's translations, such as his Laṅkāvatāra-sūtra and his translation of Vasubandhu's Commentary on the Ten Stages Sutra. As such "one theory is that the Treatise was written by someone in Bodhiruci’s circle."[18] According to these authors, one candidate for the authorship of the Awakening of Faith is Tanlin (曇 林), who was "an amanuensis of Bodhiruci and a scholar of Tathāgatagarbha material."[18]
A later translation or reedited version was attributed to the Khotanese monk Śikṣānanda (Chinese: 實叉難陀; active 695–700).[19] This version was edited and modified to make it more compatible with classic Yogacara doctrine of the school of Xuanzang which had been critical of the Awakening of Faith. But this new edition was never as popular as the earlier version of the Awakening of Faith, which was defended by the Huayan scholar and Sanskritist Fazang (643–712).[20] Fazang himself had worked with Śikṣānanda's translation team on other sutras, like the Lankavatara.
When it was discovered by Westerners at the beginning of the 20th century in 1907, Welsh missionnary Timothy Richard interpreted The Awakening of Faith in the Mahayana Doctrine as a crypto-Christian text and new form of Buddhism.[21]
The term Mahayana points not to the Mahayana school, but to tathatā "suchness" or "the Absolute":[22]
The title of the text, the Awakening of Faith in the Mahayana, should therefore be understood as the "Awakening of Faith in the Absolute", not in Mahayana Buddhism as distinguished from Hinayana Buddhism.[22]
Charles Muller argues that the terminology "faith in" is misleading:
In rendering the title of the Dasheng qixin lun as Awakening of Mahāyāna Faith, as opposed to Hakeda's "Awakening of Faith in Mahāyāna" I am following the position put forth by Sung Bae Park in Chapter Four of his book Buddhist Faith and Sudden Enlightenment. There he argues that the inner discourse of the text itself, along with the basic understanding of the meaning of mahāyāna in the East Asian Buddhist tradition does not work according to a Western theological "faith in..." subject-object construction, but according to an indigenous East Asian essence-function 體用 model. Thus, mahāyāna should not be interpreted as a noun-object, but as a modifier, which characterizes the type of faith.[23]
In other words, the treatise is not discussing "Faith in the Mahayana," rather it is presenting the Mahayana style of faith, which is faith in the true suchness of mind or the "One Mind". If this is accurate then a more apt title would be The Awakening of Mahāyāna Faith.
The text is divided into five sections, and often summarized as “One Mind, Two Aspects, Three Greatnesses, Four Faiths, and Five Practices".[2] Following two introductory chapters dealing with the oneness of mind and motivations for the text's composition, part three focuses on two aspects of mind to clarify the relationship between enlightenment and ignorance, nirvana and samsara, or the absolute and the phenomenal. Part four describes five practices that aid in the growth of faith, emphasizing calmness and insight meditation. Part five describes the benefits that result from cultivating the five practices.[2]
According to the Awakening of Faith:
‘Consciousness has two aspects which embrace all states of existence and create all states of existence. They are: (1) the aspect of enlightenment, and (2) the aspect of nonenlightenment.’[24]
Written from the perspective of Essence-Function (simplified Chinese: 体用; traditional Chinese: 體用; pinyin: tǐyòng) philosophy, this text sought to harmonize the two soteriological philosophies of the Buddha-nature (tathagatagarbha) and the Eight Consciousnesses (or Yogacara) into a synthetic vision[25][2] based on the "One Mind in Two Aspects" doctrine. According to Whalen Lai, this doctrine holds that "self and world, mind and suchness, are integrally one. Everything is a carrier of that a priori enlightenment; all incipient enlightenment is predicated on it."[26] Paul Williams explains the main teaching of the Awakening of Faith thus:
The Awakening of Faith itself takes the tathagatagarbha as the substratum of samsara and nirvana. This Mind has two aspects –
the Mind as Suchness or Thusness, that is, the Absolute Reality itself,
and the Mind as phenomena.
Between them these two aspects embrace all there is....The essential nature of the Mind is unborn, imperishable, beyond language. Differentiation (i.e. phenomena) arises through illusion, fundamental ignorance of one’s true nature...The Absolute Reality is empty, ‘Because from the beginning it has never been related to any defiled states of existence, it is free from all marks of individual distinction of things, and it has nothing to do with thoughts conceived by a deluded mind’. Nevertheless, to avoid misunderstandings, ‘the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore it is called “nonempty.”’[24]
Although often omitted from lists of canonical Buddhist texts, the Awakening of Faith strongly influenced subsequent Mahayana doctrine. It reflects an important stage in the synthesis of Indian and Chinese Buddhist thought, and the elevation of the tathagatagarbha doctrine to a central place in Chinese Buddhist soteriology.[2] Commentaries on the Awakening in Faith were composed in China, Japan, and Korea by numerous exegetes.[2]
The Awakening of Faith had a great influence on Chinese Buddhism.[27] It is particularly important for the Huayan school and Chan Buddhism. One of the reasons for this is the status of the influential commentator Fazang (法藏 ) as state preceptor (Guoshi) and third patriarch of the Huayan school.[28] Fazang wrote an extensive Commentary on theAwakening of Faith (Taisho Tripitaka Vol. 44, No. 1846 大乘起信論義記 Dasheng qixinlun yiji) and placed the treatise at the highest class of his doctrinal classification system.[29] Other figures like Guifeng Zongmi (probably written between 823 and 828) and Jingying Huiyuan (Taisho no. Vol. 44, No. 1843 大乘起信論義疏 Dasheng qixinlun yishu) also wrote commentaries on the Awakening of Faith.[30] The Awakening of Faith thus had an key role in the teachings of the Huayan school.[2]
The view of the mind in the Awakening of Faith also had a significant import on the doctrinal development of the East Mountain Teaching, an 8th century tradition of Chan Buddhism.[31] It is also considered to have strongly influenced the Chan doctrine of "seeing one's nature and attaining Buddhahood" (jianxing chengfo).[2]
The great Korean scholar Wonhyo wrote two commentaries: Taisho Tripitaka Vol. 44, No. 1844 起信論疏 Gisillon so and Taisho Tripitaka Vol. 44, No. 1845 Daeseung gisillon byeolgi. In great part due to the commentaries by Wonhyo,[32] the Awakening of Faith ended up having an unusually powerful influence in Korea, where it may be the most oft-cited text in the entire tradition. It also provided much of the doctrinal basis for the original enlightenment thought found in the Sutra of Perfect Enlightenment.
Mou Zongsan (Chinese: 牟宗三) has used this and Tien Tai to develop his school of thought related to Confucianism, in particular about how to tie between two different aspects of the world.
The translations by Hakeda and Jorgensen et al. are based on Paramārtha's version of the Chinese text (Taisho No. 1666) while Suzuki's translation is based on Śikṣānanda's version (Taisho No. 1667).
Vorenkamp's translation of Fazang's commentary includes a translation of Paramārtha's version.
Vorenkamp, Dirck, trans. (2004), An English Translation of Fa-Tsang's Commentary on the Awakening of Faith, Lewiston, NY: The Edwin Mellen Press, ISBN0773463739
^On these points, King cites Philosophy of Mind in Sixth-Century China: Paramartha's 'Evolution of Consciousness' , Diana Y. Paul, 1984, Stanford University Press.
^A Christian-influenced translation by a Baptist missionary, Tarocco (2008, p. 325)
^Hubbard, Jamie (1994, 2008). Original Purity and the Arising of Delusion. Smith College, p.1. Internet Archive
^ Jump up to:abcdefghijkHsieh, Ding-Hwa (2004). "Awakening Of Faith (Dasheng Qixin Lun)". MacMillan Encyclopedia of Buddhism. Vol. 1. New York: MacMillan Reference USA. pp. 38–9. ISBN0-02-865719-5.
^ Jump up to:abKeng Ching, "Yogacara Buddhism Transmitted or Transformed? Paramartha (499–569 C.E.) and His Chinese Interpreters," Ph.D. diss., Harvard University, 2009
^Nattier, Jan. 'The Heart Sūtra: A Chinese Apocryphal Text?'. Journal of the International Association of Buddhist Studies Vol. 15 (2), 180–81, 1992. PDFArchived 2013-10-29 at the Wayback Machine
^Chinese Buddhist Apocrypha by Robert E. Buswell. University of Hawaii Press: 1990. ISBN0-8248-1253-0. pgs 1–29
^Grosnick, William, H. The Categories of T'i, Hsiang, and Yung: Evidence that Paramārtha Composed the Awakening of Faith. Journal of the International Association of Buddhist Studies 12 (1), 65–92, 1989. Internet Archive
^Kashiwagi, Hiroo (1981). Daijō kishinron no kenkyū : Daijō kishinron no seiritsu ni kansuru shiryōronteki kenkyū, p. 181
^Ching Keng. "A Re-examination of the Relationship between the Awakening of Faith and Dilun School Thought, Focusing on the Works of Huiyuan", pp. 183–215 in: Chen-kuo Lin / Michael Radich (eds.) A Distant Mirror Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism. Hamburg Buddhist Studies, 3 Hamburg: Hamburg University Press 2014.
^ Jump up to:abcJorgensen, John; Lusthaus, Dan; Makeham, John; Strange, Mark, trans. (2019), Treatise on Awakening Mahāyāna Faith, New York, NY: Oxford University Press, in Introduction (pp. 1–10).
^Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism. Princeton and Oxford: Princeton University Press. pp. 221–222. ISBN978-0-691-15786-3.
^Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism. Princeton and Oxford: Princeton University Press. p. 300. ISBN978-0-691-15786-3.
^Gregory, Peter N. (2002), Tsung-mi and the Sinification of Buddhism, p. 316. University of Hawai’i Press, Kuroda Institute, (originally published Princeton University Press, 1991, Princeton, N.J.), ISBN 0-8248-2623-X
Tarocco, Franceska (2008). "Lost in Translation? The Treatise on the Mahāyāna Awakening of Faith (Dasheng qixin lun) and its modern readings". Bulletin of the School of Oriental and African Studies. 71 (2): 323–343.