「『화엄경』 「입법계품」 주석에 보이는 이통현의 법계관」을 읽고 / 장진영

장진영 불교학연구회 2017 불교학연구회 학술대회 논문집 Vol.2017 No.춘계

神門穴 레이저침 시술이 정신적 스트레스를 가한 성인의 심박변이도에 미치는 영향

장진영,조성연,김소정,김용석,남상수 대한침구의학회 2010 대한침구의학회지 Vol.27 No.5

Objectives : The purpose of this study is to assess the effect of laser acupuncture at HT7 for reducing mental stress using power spectrum analysis of the heart rate variability. Methods : 36 healthy volunteers(control group: 18, treatment group: 18) participated in this study. After instrumentation and 5-minute rest period, 5-minute metal stress by operation was provided. HRV was recorded before and after the mental stress(1st, 2nd HRV). After 2nd HRV recording, the control group rested for 15 minutes without any treatments. Participants in the treatment group received laser acupuncture to HT7 unilaterally and rested for 15minutes. Points were irradiated for 60seconds, and the intensity was 1.8J(output 20%). And then 3rd HRV was recorded. Results : In simple rest group, LF norm showed a significant change after mental stress. In laser acupuncture group, LF norm, HF norm, LF, HF and LF/HF ratio showed a significant change after mental stress. But there were no significant difference between two groups(ANCOVA test, p>0.05). In laser acupuncture group, LF norm, HF norm, HF and LF/HF ratio showed a significant change after laser acupuncture treatment. And there were significant differences between two groups(p<0.05). Conclusions : This study suggests that laser acupuncture at HT7 can regulate and prevent the alternation of autonomic nervous system due to mental stress.

도시가스 품질검사 기준 효율화를 위한 국외 기준 분석

장진영,최슬기,유철희 한국에너지학회 2019 한국에너지공학회 학술발표회 Vol.2019 No.10

어휘화 레벨에 따른 일․영 오노마토피어 대응 양상 분석

장진영 일본어문학회 2019 일본어문학 Vol.86 No.-

This study aims to reveal that translations take different patterns according to the lexicalization level when Japanese onomatopoeia is translated into English. Giongo, which has a lower lexicalization level, is mostly used in quotations and verbs with sound symbolism. As the lexicalization level gets higher, it is used diversely as a verb, an adjective, an adverb, a phrase, etc. In the case of level 1 onomatopoeia, they rarely correspond to English onomatopoeia, and most of them are used in the verbs with sound symbolismor descriptive phrases. In the case of level 2 onomatopoeia, they are used as giongo and gitaigo at the same proportion, and many of them correspond to the verbs with sound symbolism. In level 3 onomatopoeia, there is an extension of meaning from giongo to gitaigo. Giongo takes the affix to and corresponds to the English verbs with sound symbolismor descriptive phrases. Gitaigo with the affix ni, whose meaning is extended from giongo, does not correspond to any specific verbs but various parts of speeches. Due to the meaning extension within the gitaigo, level 4 onomatopoeiais used in diverse parts of speech according to the context. The same is true of level 5 onomatopoeia. 本論文では日本語のオノマトペが英語に翻訳される場合、語彙化のレベルが低い擬音語の場合は引用、または、音象徴性を持つ動詞と対応していることに対して、語彙化のレベルが高くなるにつれ動詞、形容詞、副詞、説明的語句などいろいろな表現と対応していることを調べてみた。 まず、レベル1のオノマトペの場合、英語のオノマトペと対応するのはあまり現れていないし、大抵音象徴性を持つ動詞、または、説明的語句と対応をなしている。また、レベル2のオノマトペは擬音語と擬態語の意味を同時に持っているので英語の音象徴性を持つ動詞と対応する場合が多かった。レベル3のオノマトペは擬音語から擬態語への意味拡張が現れているが、擬音語の場合は「と」型であり、この場合対応する英語の表現は音象徴性を持つ動詞、または、説明的語句と対応をなしている。また、擬態語に意味拡張した「に」型の場合は特定動詞と対応せず多用な形式と対応している。レベル4のオノマトペは擬態語内部の意味拡張であるので、文脈によって多様な形式と対応している。これはレベル5の擬情語も同様である。

『華嚴經問答』의 敎判思想

장진영 한국선학회 2009 한국선학 Vol.23 No.-

The Classification of the Five Subdivided Teachings in the Huayan appears in the Hwaeomgyeong-Mundap, presumably a transcript of Uisang' lecture. It's overall sketch was at first presented in the course of explaining the Five Essentials of Teaching in the SuXuan-Ji earlier written by Zhiyan. The case of using the subdivided five teachings is rarely found in the other texts than Zhiyan's Kongmu-zhang where Zhiyan introduces the those to explain the tathatā. I make a comparative study on the five teachings in Mundap and Kongmu-zhang. The details of the subdivided five teachings are elaborated in the Gradual teaching. The division of the Beginning and the Ending seems to be the influences of the new translation of the Scriptures and related Canons, especially in terms of the understanding of tathatā. The essence of the teaching of the Beginning is the sūnyatā but includes the consciousness-only theory of the Dharmalakṣaṇa in the Beginning. It doesn't fall within the Final because of not relying on the tathatāgatha and dosen't go into the Ending of the Elementary teaching because of revealing sūnyatā The Beginning and the Ending of the Final teaching, and of the Sudden teaching, adopts the explanation of three steps of the Speaking of Huiyuan about the Non-dual Dharma in the Vimalakīrti Sutra. The Final teaching and the Sudden teaching are respectively divided into the Verbal and Non-verbal teaching, and Speakable and Non-speakable teaching, in which the Sudden teaching takes place in the ultimate teaching of the Final teachings. This seems corresponding to the Sudden teaching of the Five teachings of Uisang. Only in the Mundap, the Sudden teaching is closer to the Final teaching of the Three Vehicles rather than that of the Perfect teaching of the One Vehicle. It seems that the types of the Beginning and the Ending in the Final teaching was developed in relation to the division of the true consciousness and altered false consciousness. They share the meaning of non-sūnyatā because both arise on the strength of tathāgatagarbha including the Old school of Consciousness-only in China. Only they individually divide the Beginning and the Ending of the Final teaching due to the difference of the method of development. Finally it seem that it is impossible to divide each other throughout the Essential of Teaching from the Final Teaching to the Perfect Teaching. Therefore the viewpoint of dividing between of the Final Teaching and the Sudden Teachings discover from the view of the Verb on the Principle without differentiation and the classification between the Three Vehicle and the One Vehicle is due to whether getting the standpoint of One Vehicle or not. 의상의 강의록으로 추정되고 있는 『화엄경문답』에는 좀 더 세분화된 5교판이 사용되고 있다. 그것은 지엄의 초기 저작인 『수현기』에서 언급된 5종 교체를 5교판으로 설명한 것이다. 이런 유형은 적용한 사례를 찾아보기가 쉽지 않다. 다만 이미 지엄의 『공목장』에 이를 진여의 대한 설명에 적용한 사례가 있어 이를 비교 검토하였다. 5교판의 세분화된 모습은 점교문에서만 나타나고 있다. 초교문에서 시문과 종문을 나눈 계기는 신역 경론의 진여에 대한 이해에서 비롯된 것으로 초교는 본래 空義를 본질로 하는데 시문에 법상유식의 내용을 소속시키고 있다. 그 의지가 眞識이 아닌 妄識이기 때문에 종교에 속하지 못한 것이며, 그 밝힌 진여가 공의에 미치지 못하기 때문에 초교 중에서도 시문에 속한 것이다. 종교문에서 시문과 종문은 돈교문과 함께 봐야 하는데, 그것이 『유마경』의 不二法門에 대한 혜원의 說에 대한 3단계의 설명에 기인하기 때문이다. 이로써 종교문과 돈교문은 言(가설)과 黙(불가설)으로 구분되고 돈교의 교체도 명확해졌으며, 돈교의 위치도 삼승의 궁극의 지위를 차지하게 되었다. 의상은 돈교를 5교판의 돈교로 보았는데, 『문답』도 이를 따르고 있다고 보며, 다만 돈교를 일승원교보다 삼승의 종교에 더 밀접하게 파악한 것으로 판단된다. 종교문 내에서 시문과 종문의 구분은 구유식내에 진식(리야유식)과 망식(의식유식)의 전개방식에서 기인한 것으로 파악되었다. 비록 종교의 시문에 속한 망식은 여래장진식을 의지로 하기 때문에 초교의 시문에 속하는 신유식의 망식(아뢰야식)과는 구분된다. 마지막으로 종교부터 원교까지 표면상 그 교체를 공유하므로 교체만으로는 서로 구분할 수 없게 되었다. 이에 종교와 돈교는 둘 다 무분별의 理의 입장에서 가설과 불가설의 여부에 따라 구분하게 되었고, 삼승(종교‧돈교)과 일승(원교)과의 구분은 일승에 대한 안목을 갖추었는지 여부로 판단해야 할 것이다.

A Study on the Uisang’s Interpretation of Buddhakāya: Focusing on the ‘Dharma-nature Nature-arising’ and the Buddha Transmitted from the Past

장진영 동국대학교 불교학술원 2009 International Journal of Buddhist Thought & Cultur Vol.13 No.-

Uisang’s Ilseungbeopgyedo (IBD, or the Dharmadhātu diagram) is composed of the Red diagram seal with the Dharma-nature verses and his own Commentary on the IBD. As seen from the title of the Dharma-nature Verses, the core idea of the IBD is the Dharma-nature. And Uisang gives priority to the Dharma-nature and considers it as a synonym of the Nature-arising in the IBD. It is important to recognize that Uisang developed his thought of the Nuture-arising, especially focusing on the Dharma-nature, because the Uisang’s understanding of the Buddhakāya diverges from that of Zhiyan right at this point. Zhiyan divides ‘Dependent Co-arising from the Dharmadhātu’ into the two categories of ‘the Pure Co-arising’ and ‘the Defiled Co-arising.’ He considers the ‘Arising from the Original Nature’ or the ‘Nature-arising’ as the highest perfection of ‘Dependent Co-arising from the Dharmadhātu’ and includes ‘Nature-arising’ in ‘Dependent Co-arising.’ On the contrary, Uisang understands the Dharma-nature itself as the ‘Nature-arising’ and includes the ‘Dependent Co-arising’ in the ‘Nature-arising.’ This is also very evident in the Uisang’s own Structural Analysis of the Dharma-nature Verses. Uisang assigns the ‘Enlightened Reality’ and the ‘Dependent Co-arising’ in the Self-benefit Practice Section. Since Uisang understands all of the Dharmadhātu as Dharma-nature, the realm of ‘Dependent Co-arising’ is included in the ‘Nature-arising.’ Uisang defines Ten-Buddhas as included in the realm of ‘Dependent Co-arising’ as well as the realm of ‘Enlightened Reality.’ As elucidated in the first verse of the Dharma-nature Verses, he insists that the ‘Enlightened Reality’ and the ‘Dependent Co-arising’ cannot be divided by two relative realms. In addition, the whole structure of the Dharma-nature Verses is elaborately designed to illustrate the interpenetration of the Dharma-nature through seemingly divided realms: the first verse is connected to the last verse, and ‘Dharma’ and ‘Originally’ in verse 2 stand respectively in parallel with ‘Buddha’ and ‘Transmitted from the past’ in the last verse; the beginning and ending meet at the center; and the cause and effect converges into the same point. Through such complicated structural elaboration, Uisang expounds the true original nature, that is, the Middle way transmitted from the past. Since all dharmas are restricted in time and space yet simultaneously present themselves everywhere everytime through the Dharma-nature, the ‘Buddhahood transmitted from the past’ means the Buddhahood achieved without moving away from the Dharma-nature.

IPMT: Who Should Go Surgical Treatment?

장진영 대한췌담도학회 2006 대한췌담도학회지 Vol.11 No.1

간문부담관암의 외과적 치료성적

장진영 대한췌담도학회 2009 대한췌담도학회지 Vol.14 No.2

논문 : 신과 인간의 운명 -Oedipus the King을 중심으로

장진영 관동대학교 1975 영어영문학 Vol.2 No.-

노인주간보호센터(Day Care Center)에 관한 건축계획적 연구

장진영,김광문 한국의료복지시설학회 1998 의료·복지 건축 Vol.4 No.6

According as the population has been having an advanced age, several problems which is due to the physical, spiritual, social and chronic diseases of the aged are occurred. And the necessity of domiciliary care or regional social facilities has come to offer a protection, care and medical services to them. Therefore, this study aims to represent the architectural data of a day-care center through comparative analysis with a foreign one, recognizing the necessity of the day-care center as a part of domiciliary care facilities. As the method of this study, the concept and type of day-care services were founded with the operational realities. And the spatial composition of the present condition was investigated and analyzed.