원효의 『법화경』 삼거가와 사거가의 논쟁에 대한 관점-『법화종요』를 중심으로-

이병욱 ( Lee¸ Byung-wook ) 한국사상사학회 2021 韓國思想史學 Vol.- No.68

이 논문에서는 원효의 『법화경』 삼거가(三車家)와 사거가(四車家)에 대한 관점을 검토하였다. 『법화경』의 중요내용 가운데 하나가 삼승의 가르침이 궁극에는 일승에 돌아간다는 것이다. 그런데 이 내용을 「비유품」에서는 비유를 통해서 다시 설명하는데, 여기에 대승을 비유한 ‘소의 수레’와 일승을 비유한 ‘큰 흰 소의 수레가 등장한다. 중국의 여러 사상가들에게 ’소의 수레‘와 ’큰 흰 소의 수레‘가 같은 것인지 다른 것인지 논쟁이 생겼다. 원효는 『법화종요』에서 이 논쟁에 대해 자신의 관점을 제시한다. 우선, 원효는 화쟁사상적 근거로서 말에 집착하지 않을 것을 제시한다. 그리고서 3가지 화쟁의 견해를 주장한다. 첫째, 통(通)과 별(別)의 관점에서 화쟁하는 것이다. 이는 삼거가와 사거가의 견해가 일승을 인정하는 것과 이승을 인정하지 않는다는 점에서 다르지 않다는 것이다. 둘째, 삼거가의 관점에서 화쟁하는 것이다. 이는 성문과 연각이 실제가 아닌 점에 주안점을 두는 것이고, 이 점에서 삼거가와 사거가의 공통점이 있다는 것이다. 셋째, ‘통교삼승’과 ‘별교삼승’으로 구분해서 화쟁하는 것이다. 삼거가의 주장은 ‘통교삼승’의 관점에서 바라본 것이고, 사거가의 주장은 ‘별교삼승’의 관점에서 바라본 것이다. 이렇게 본다면 삼거가와 사거가의 주장은 서로 다른 관점에서 전개된 것이므로 서로 충돌한다고 볼 필요가 없다는 것이다. 이처럼 원효는 3가지 화쟁의 견해를 제시하면서도 셋째의 견해에 비중을 두고 있고, 또 셋째 견해 가운데서도 ‘별교삼승’에 비중을 두고 있다. 그래서 원효는 ‘별교삼승’의 관점에 대해 자세히 설명한다. 자세히 말하자면, 원효는 삼승의 인과(因果)가 일승으로 돌아가는 것을 4가지 경우로 나누어서 자세히 설명한다. 그리고 별교삼승의 개념에 ’인승‘과 ’천승‘이 포함되도록 한다. In this article, I will study on Wonhyo’s perspective of Lotus sutra’s three vehicle adherents and four vehicle adherents. One of the important contents of Lotus sutra is to unite three into one(會三歸一) which in Lotus sutra’s the chapter of parables explains through parable of bullock cart and great white-bullock cart. The various Buddhist thinkers in China argued whether bullock cart and great white-bullock cart is the same or different. In Doctrinal Essentials of the Lotus Sutra(法華宗要), Wonhyo presents his perspective on this debate. First, Wonhyo presents not to be attached with words as the basis of harmonization thought. And Wonhyo insists three harmonization. First, three vehicle adherents and four vehicle adherents are not different in that they admit one vehicle and they do not admit two vehicle. Second, three vehicle adherents and four vehicle adherents are not different in that two vehicle is not absolute reality. Third, three vehicle adherents and four vehicle adherents are presented from different perspective. So we do not think of them as to be in conflict. Three vehicle adherents is presented from shared teaching of the three vehicle and four vehicle adherents is presented from distinct teaching of the three vehicle. Wonhyo emphasizes distinct teaching of the three vehicle in third view while presents three harmonization like this. So Wonhyo explains distinct teaching of the three vehicle in detail. And Wonhyo let human vehicle and gods vehicle be included in distinct teaching of the three vehicle.

두광정의 ‘삼승’수도론

김태용 한국도교문화학회 2022 道敎文化硏究 Vol.56 No.-

This article organizes and analyzes the contents related to the three vehicles in Du Guangting's 《Daodezhenjingguangshengyi》(道德眞經廣聖義), and based on this, reviews the meaning of Du Guangting’s the theory of cultivating oneself in Taoism’s ideological history. Du Guangting’s the theory of three vehicles’s cultivating oneself is a systematization of Taoism’s the theory of cultivating oneself to a gradual step-by-step process. As the basis of the three vehicles, Du Guangting argues for the differences of ‘teaching method’ according to the differences of ‘innate ingredients’. According to Du Guangting, Humans have differences in their innate ingredients, and Taoists are no exception. Human innate ingredients are divided to nine classes. Depending on the differences in the innate ingredients, the teaching method of Taoist's practice is also different. A Taoist can practice with a teaching method that is one level higher than his or her own innate ingredient. After completing the practice of teaching method that is suitable for his or her innate ingredient, Taoist will practice the teaching method of one step higher level again. In addition, there is a distinction between convenient way and true way in Taoist teaching method. A taoist with a very high innate ingredient can practice the true way immediately. However, most taoists must first practice convenient way and then can practice true way. Based on the differences in the innate ingredients, the differences of teaching method and the distinction between convenient way and true way in teaching method, Du Guangting argues Taoist’s cultivating oneself goes through a gradual, step-by-step process of performing from the small vehicle to the middle vehicle and then from the middle vehicle to the great vehicle. In the small vehicle, Master teaches Taoists with the way of ‘Youwei’(有爲). For example, they practice ‘Ten task’, control the mind and body with the precepts, practice altruism, and train the mind and body with Taoism’s regimen. In the middle vehicle, Taoists learn the way of ‘Wuwei’(無爲). Here, convenient way and true way are mixed due to the difference in the innate ingredients of Taoists. Taoist with very good innate ingredients practice ‘Zuowang’(坐忘), which is true way, but most of Taoists practice ‘Four kinds convenient way’. In the great vehicle, Taoists throw away not only the way of ‘Youwei’, but also the way of ‘Wuwei’, and then practice ‘Chongxuan’(重玄). However, there is a different method of meditation for each ‘vehicle’, but there is a method that penetrates the ‘Three vehicles’. This method of meditation is ‘Guanxing’(觀行), which is one of cultivating own mind. Therefore, Du Guangting’s the theory of three vehicles’s cultivating oneself is vested in cultivating own mind. In order to solve the problems faced by Taoism at the time, Du Guangting’s the theory of three vehicles’s cultivating oneself was intended to re-establish Taoism’s the theory of cultivating oneself by synthesizing and systematizing existing Taoism philosophy and ideas.

일승(一乘)·삼 승 (三乘)의 사상적 관계에 대한 고찰: 범망경(梵網經) 주석으로 본 원효와 대현의 사상적 차이

이수미 동국대학교 세계불교학연구소 2023 불교 철학 Vol.12 No.-

Wŏnhyo (元曉, 617-686) and Taehyŏn (大賢, c. 8th century), prominent Buddhist exegetes of the Silla dynasty, are generally considered to have had similar doctrinal views. Following Xuanzang’s (玄奘, 602~664) translation of the Buddhist literature that had newly been imported from India, doctrinal tension began to emerge between Yogācāra and tathāgatagarbha thoughts, or the three vehicles (tri-yāna ) and one vehicle (eka -yāna ) theories. Depending on which of the two positions was emphasized more, the views of contemporary Buddhist exegetes were largely divided. In this polemic situation, Wŏnhyo and Taehyŏn are known for their somehow paradoxic embracement of the two seemingly inconsistent positions. In his commentaries of the Awakening of Faith, Wŏnhyo draws upon various Yogācāra texts in explaining the concept of tathāgatagarbha. Taehyŏn is also known for his acceptance of both notions of the nature (K.sŏng 性) and characteristics (K. sang 相), or the one vehicle and three vehicles. However, it cannot simply be said that their views are similar to each other, as there are significant differences in their fundamental doctrinal positions. This paper explores the hitherto unexplored issue of how Wŏnhyo and Taehyŏn differed in their views, by observing their positions on the one vehicle and three vehicles theories. To do so, I will comparativly examine Wŏnhyo and Taehyŏn’s views on the Brahmāʼs Net Sutra, on which they both wrote commentaries. In the process, I will also discuss the ongoing issue of why traditional commentators of the Brahmāʼs Net Sutra, such as Zhiyi (538-597), Ŭijŏk (c. seventh century), Sŭngjang (c. seventh century), Fazang (643-712), have commented on different parts of the Sutra according to their positions on the one vehicle or three vehicles theory. Based on this, I argue that two types of ecumenical position may be possible on the one vehicle and three vehicles, depending on the exegetes’ doctrinal perspectives. 원효(元曉, 617~686)와 대현(大賢, 8세기 경)은 일반적으로 유사한 사상성향을 지닌 불교 논사로 평가되어 왔다. 현장(玄奘, 602~664)이 인도로부터 새로운 경전을 수입하여 번역한 이래 유식(唯識)과 여래장(如來藏, tathāgatagarbha ), 혹은 삼승(三乘, tri-yāna )과 일승(一乘, eka -yāna ) 간의 이론적 긴장이 형성되었고, 이 둘 중 어느 입장에 더 중점을 두는가에 따라 당시 사상적 진영은 크게 둘로 나누어졌다. 이러한 상황에서이례적으로 원효와 대현은 양분된 두 입장을 모두 받아들인 논사들로알려져 있다. 원효는 대승기신론(大乘起信論) 에 대한 자신의 주석인 기신론소(起信論疏) 와 대승기신론별기(大乘起信論別記) 에서 여래장개념의 설명에 법상유식(法相唯識)의 이론을 도입함으로써 이 두 이론이 서로 상충되지 않음을 주장하였다. 유식 논사로 알려져 있으면서도불성(佛性) 사상을 받아들인 대현 또한 성(性)과 상(相), 혹은 일승과 삼승의 입장을 모두 수용한 사상가로 알려져 있다. 하지만 원효와 대현의 이러한 사상적 입장을 일률적 구도 하에서 해석할 수는 없다. 왜냐하면 설령 이들이 그 접근법에 있어서는 유사성을 지닌다고 하더라도, 근본적인 사상적 입장에 있어서는 상당한 차이점을 보이고 있기 때문이다. 이 논문에서는 일승과 삼승에 대한 원효와 대현의 사상적 입장을고찰함으로써 지금까지 그다지 밝혀져 있지 않은 이들의 사상적 차별성의 문제를 논의하려 한다. 원효와 대현의 현존 저술 가운데 이들이공통적으로 주석을 남긴 범망경(梵網經) 에 대한 입장을 비교함으로써 이들의 사상적 상이성을 논의한다. 또한, 이 논의 과정을 통해 전통적 범망경 주석가들이 일승 혹은 삼승에 대한 자신들의 입장 차이에따라 범망경 주석 부분을 달리 하고 있다는 문제 또한 검토한다. 이를 바탕으로, 삼승과 일승 모두를 수용하는 화합적 견해 또한 사상가의기본 입장에 따라 상이한 방향으로 나타날 수 있음을 논증한다. 나아가고대 동아시아의 사상 구도에 내재한 유기적 다면성 문제에 대한 재조명의 필요성을 제기한다.

『보성론』에서 불계(dhātu)와 종성(gotra)의 동이(同異) 문제에 관해서

양용선 한국불교학회 2022 韓國佛敎學 Vol.103 No.-

In the Ratnagotravibhāga ratnagotra serves as a metaphor for tathāgatagarbha‧sarvasattva and as an over-all framework (dhātu- garbha-gotra) for the interpretation of the entire Ratnagotravibhāga. Theoretically, jewelry (buddhadhātu) is nirmalātathatā‧asaṃskṛtad- harma, whereas mines (gotra), where jewelry is covered in soil, are samalātathatā‧saṃskṛtadharma. Ideologically, the interpretation of buddhadhātu and gotra has two interpretation traditions: the one- vehicle lineage thinker or the three-vehicle lineage thinker. The one-vehicle lineage thinker argues that buddhadhātu is true, while gotra is just a temporary measure. In East Asia among one- vehicle lineage thinkers are Jinje and Wonhyo. Jinje translated bud- dhadhātu and bauddhagotra into buddhanature (佛性) without dis- tinguishing them however, Wonhyo clearly stated that buddhadhātu is not a synonym for bauddhagotra. On the other hand, the three- vehicle lineage thinker argues that buddhadhātu of one-vehicle is just a temporary measure and that gotras of three-vehicle truly exist. On this basis, in Tibet it is argued that tathāgatagarbha‧bud- dhadhātu truly exists as a gotra‧hetu in sarvasattva. Ruegg and Takasaki Jikido also regard buddhadhātu and gotra as synonyms and translate and interpret Ratnagotravibhāga. What Ratnagotravibhāga originally intended supports the one-vehicle lineage thinker. If viewed from the perspective of the one-vehicle lineage thinker, the interpretation that the three-vehicle lineage thinker considers buddhadhātu and gotra as synonyms has the following problems. The first problem is that the overall framework of the interpretation of Ratnagotravibhāga is violated. The second problem is the interpretation that agotra and adhātu are synonymous. Thirdly, if tathāgatagarbha‧gotra is interpreted as a synonym for buddhadhātu, the interpretation of the three-vehicle lineage thinker leaves a problem that tathāgatagarbha‧gotra may be āśraya of viśuddhidharma but cannot be hetu of saṃkleśadharma. 『보성론』에서 보성(ratnagotra, 보석을 간직하고 있는 광산)은 여래장‧일 체중생(tathāgatagarbhāḥ sarvasattvāḥ, 여래를 간직하고 있는 일체중생) 에 대한 비유이자, 『보성론』 전체에 걸친 해석의 틀(dhātu-garbha-gotra)로 서의 역할을 수행하고 있다. 교학적으로 보석(dhātu, 불계)은 무구진여‧무 위법이고, 반면에 광산(gotra, 종성)은 보석(불계)이 흙(번뇌장)에 덮여 있는 유구진여‧유위법이다. 사상적으로 불계와 종성에 대한 해석에는 일승가(⼀乘 家) 혹은 삼승가(三乘家)의 두 가지 해석 전통이 있다. 일승가는 일체중생의 불계는 진실[本有]이고 반면에 종성들은 단지 가설[⾮ 有]일 뿐이라고 주장한다. 대표적으로 동아시아에서 진제(眞諦)와 원효(元曉) 가 있다. 다만 진제는 불계와 종성을 구분 없이 불성(佛性)으로 한역하였지 만, 원효는 불계가 종성이 아님을 분명히 하였다. 반면에 삼승가는 일승의 불계는 단지 가설[⾮有]일 뿐이고 삼승의 종성들이 진실[實有]이라고 주장한 다. 이에 기초해서, 티벳에서는 여래장‧불계가 일체중생에게 종성‧원인으로 서 진실로 존재한다고 주장한다. 루엑과 다카사키 지키토 또한 불계와 종성 을 동의어로 간주하면서 『보성론』을 번역하고 해석하고 있다. 기실 『보성론』의 본의(本意)는 일승가를 지지한다. 일승가의 입장에서 본다 면, 불계와 종성을 동일시하는 삼승가의 해석은 다음과 같은 문제점이 있다. 첫째 교학적으로 『보성론』 해석의 전체적인 틀을 어기게 된다. 둘째 사상적 으로 무종성(agotra)이 무불계(adhātu)를 의미한다는 해석을 초래할 수 있 다. 셋째 여래장‧종성이 불계와 동의어라고 한다면, 삼승가의 해석은 여래 장‧종성이 청정법의 소의(āśraya)는 될 수 있어도 잡염법의 원인(hetu)이 될 수 없다는 염정의지의 문제를 남긴다.

Working Principle of a Novel Three-directional Dumping Vehicle and Its Dumping Stability Analysis Under Ground-slope Conditions

Kong, Min-kyu,Park, Tusan,Shim, Sung-Bo,Jang, Ik Joo Korean Society for Agricultural Machinery 2017 바이오시스템공학 Vol.42 No.4

Purpose: It is to develop an agricultural three-directional dumping vehicle that can help farmers reduce intensive labor when carrying heavy loads and for easy dumping. In addition, a novel mechanism was applied for controlling the direction of the tilting cargo box by using a single hydraulic cylinder and simple apparatus. The overturning safety was analyzed to provide safe-use ground slope region of the vehicle to be used at upland fields and orchards. Methods: The developed three-directional dumping vehicle was constructed using a cargo box, vehicle frame, driving components, lifting components, and controller. The novel mechanism of controlling the dumping direction involves the operation of two latching bars, which selectively release or collapse the connecting edge between the vehicle frame and cargo box. A multibody dynamics analysis software (RecurDynV8R5) was used to determine the safe-use ground slope area when tilting the cargo box at slopes. A computer analysis was conducted by increasing the ground slope while rotating the vehicle when the cargo box comprised loads of 300 and 500 kg and stacking heights of 40 and 80 cm, respectively. Results: The three-directional dumping vehicle was successfully manufactured, and the cargo box was tilted at $37^{\circ}$ and $35^{\circ}$ for dumping forward and sideways. The latching bars were manually and selectively collapsed with the vehicle frame to control the dumping direction. When forward dumping, the safe-use ground slope was over $20^{\circ}$ in all vehicle directions and loaded conditions. Conclusions: A three-directional dumping vehicle was developed to reduce labor-intensive work in the farming environment. The user can easily control the dumping direction by using the control panel. The vehicle was safe to be used in most of the Korean upland fields and orchards (area over 96%) for the forward dumping.

Working Principle of a Novel Three-directional Dumping Vehicle and Its Dumping Stability Analysis Under Ground-slope Conditions

( Min-kyu Kong ),( Tusan Park ),( Sung-bo Shim ),( Ik Joo Jang ) 한국농업기계학회 2017 바이오시스템공학 Vol.42 No.4

Purpose: It is to develop an agricultural three-directional dumping vehicle that can help farmers reduce intensive labor when carrying heavy loads and for easy dumping. In addition, a novel mechanism was applied for controlling the direction of the tilting cargo box by using a single hydraulic cylinder and simple apparatus. The overturning safety was analyzed to provide safe-use ground slope region of the vehicle to be used at upland fields and orchards. Methods: The developed three-directional dumping vehicle was constructed using a cargo box, vehicle frame, driving components, lifting components, and controller. The novel mechanism of controlling the dumping direction involves the operation of two latching bars, which selectively release or collapse the connecting edge between the vehicle frame and cargo box. A multibody dynamics analysis software (RecurDynV8R5) was used to determine the safe-use ground slope area when tilting the cargo box at slopes. A computer analysis was conducted by increasing the ground slope while rotating the vehicle when the cargo box comprised loads of 300 and 500 kg and stacking heights of 40 and 80 cm, respectively. Results: The three-directional dumping vehicle was successfully manufactured, and the cargo box was tilted at 37° and 35° for dumping forward and sideways. The latching bars were manually and selectively collapsed with the vehicle frame to control the dumping direction. When forward dumping, the safe-use ground slope was over 20° in all vehicle directions and loaded conditions. Conclusions: A three-directional dumping vehicle was developed to reduce labor-intensive work in the farming environment. The user can easily control the dumping direction by using the control panel. The vehicle was safe to be used in most of the Korean upland fields and orchards (area over 96%) for the forward dumping.

『십지경』 제7지와 8지의 비유를 통해 본 대승(mahāyāna): 오해와 은폐

이영진(Lee, Young Jin) 한국불교연구원 2022 불교연구 Vol.56 No.-

이 논문은 『십지경』 제7지와 8지에 나타난 다양한 비유를 통해 대승(mahāyāna)이라는 용어를 고찰한 ‘문헌학적’ 논문이다. 이 논문은 한편으로는 텍스트 스스로 소리내게 하여 대승에 관한 오해를 드러내게 하고, 다른 한편으로는 텍스트의 변천과정상에서 은폐된 요소를 찾아내어 그 의도를 추리한다는 의미에서 ‘문헌학적’ 작업이다. 결론을 언급하자면, 적어도 『십지경』의 맥락에서는 ‘자리(自利)만을 추구하는 소승(小乘)에 비해 대승은 수많은 중생을 태워 미혹의 세계로부터 깨달음의 세계로 나아가는 이타(利他)가 강조된다’는 인식은 섣부른 오해이다. 『십지경』에서 대승은 성문승, 벽지불승, 바라밀승, 보살승과 함께 각종 ‘탈 것’으로 비유되지만, 그 본질은 수행도(mārga)이다. 대승과 나머지 탈 것의 차이는 수행도의 질적 차이이지 승객(≒중생)의 유무와 규모에 관해서는 직접적인 언급도 간접적인 암시도 존재하지 않는다. 또한 『십지경』에서 삼승(三乘)은 보살에 귀속된 ‘보살행’ 혹은 불세존에 귀속된 ‘대승’이 성문승과 벽지불승에 덧붙여진 형태로, 성문승·벽지불승·보살승이라는 전형이 나타나지 않는다. 오히려 보살승은 제7지까지의 보살이 타는 수단(=수행도)인 바라밀승과 비교되어 제8지 이상의 보살이 지니는 ‘완전한’ 수행도로 묘사되고 있다. 더욱이 다양한 자료를 비교하여 검토했을 때, 적어도 성문승과 대승은 ‘성문들의 지혜’와 ‘위대한 [자의] 지혜’를 의미하거나 바꾸어 쓸 수 있는 용어로 보인다. 제8지의 비유에서는 ‘mahājñānabodhisattvacaryāsāgaras’(위대한 [자의] 지혜를 갖춘 바다와 같은 보살행)에서 ‘jñāna’가 빠져나간 ‘mahābodhisattvacaryāsāgaras’(바다와 같은 대(大)보살행)이라는 복합어가 나타난다. 이는 붓다의 깨달음[菩提]을 오롯이 추구한다는 자리(自利)에 중심을 둔 ‘mahājñāna’(위대한 [자의] 지혜)를 은폐함을 통해 보살은 그 추구의 도상에서도 중생구제를 해야 한다는 이타적 측면으로 무게중심을 이동하고자 하는 의도 혹은 흐름아래서 이루어졌을 것이라고 추정하였다. 그리고 그 시기는 본래 ‘mahājñāna’로 바꾸어 이해할 수 있는 ‘mahāyāna’가 그 의미를 상실하고 커다란 탈 것 으로 고정화된 시기(『십지경론』의 제작 시기 혹은 그 직후인 5세기 무렵?)에 이루어졌을 것으로 추측하였다. This article is a ‘philological’ work that examines the term mahāyāna through various metaphors shown in the seventh and eighth bhūmis of the Daśabhūmikasūtra. This work can be named ‘philological’ in the sense that, on the one hand, it reveals misunderstandings about mahāyāna by letting the text itself say, and on the other hand, finding cover-ups in the text’s transformation process and inferring their intention. In conclusion, at least in the context of Daśabhūmikasūtra, it is a hasty misunderstanding that great emphasis is laid on the altruism of the Great Vehicle (mahāyāna) by which bodhisattvas carry numerous sentient beings to the world of nirvāṇa from the world of delusion. In the text, mahāyāna is compared to various ‘vehicles’ along with śrāvakayāna, pratyekabuddhayāna, pāramitāyāna, and bodhisattvayāna. The difference between mahāyāna and the other vehicles is the qualitative difference in practice (mārga). There is no direct mention or indirect suggestion about the presence or number of passengers. Here, in the Daśabhūmikasūtra, the last item of three vehicles (triyāna) is mentioned as the bodhisattvacaryā ascribed to bodhisattvas or as the mahāyāna belonging to Buddhas. The bodhisattvayāna, the last typical item of three vehicles in common sense, is described as a complete path of practice of bodhisattvas in the 8th bhūmi or higher. In contrast, the pāramitāyāna is mentioned as the preliminary path of practice of bodhisattvas up to the 7th bhūmi. Moreover, the two yānas of the three vehicles as mentioned earlier, that is to say, the śrāvakayāna and the mahāyāna, appear to imply or to be interchangeable with wisdom (jñāna) of śrāvakas and the great (Buddha). In the parable of the 8th bhūmi, the cover-up of deletion of the great wisdom/wisdom of the great (mahājñāna) can be found. The deletion seems to have been conducted with the intention or under the flow that by concealing mahājñāna, the center of gravity should be moved to altruism of the Great Vehicle from the self-interest position of pursuing the Buddha s Enlightenment alone. This concealment must have been done around the 5th century when the mahāyāna was no longer understood as the great wisdom/wisdom of the great (mahājñāna) and fixed into the Great Vehicle.

세바퀴 전기자동차의 차량동역학 및 분석

유재석(Jaeseok You),박영진(Youngjin Park),박윤식(Youn-sik Park) 한국자동차공학회 2010 한국자동차공학회 학술대회 및 전시회 Vol.2010 No.11

에너지 가격의 상승으로 인해 도심형 전기자동차에 대한 연구가 이루어지고 있다. 작고 가벼운 도심형 전기자동차를 만들기 위해 바퀴 3개를 가지는 Three Wheel Electric Vehicle을 고려해 볼 수 있다. Three Wheel의 경우는 Four Wheel에 비해 무게가 가볍고 작은 차체로 만들 수 있어 고효율을 위한 자동차 구조가 될 수 있다. 하지만 Three Wheel Vehicle의 경우 기존 Four Wheel과 구조가 달라 차량의 거동이 기존 Four Wheel Vehicle과 상이하다. Three Wheel Vehicle Modeling을 위해 뒷바퀴의 Track 길이를 최소로 지정하여 하나의 바퀴로 만드는 모델링과 뒤 바퀴 하나만을 고려한 모델링을 생각해 볼 수 있다. 본 연구에서는 Four Wheel과 Three Wheel의 바퀴 수에 따른 변화 및 Three Wheel Vehicle의 뒷바퀴 구조에 따른 차량 거동을 분석하였다.

Reliability Analysis of a Three-Port Converter with a Semi-Regulated Bus Voltage Structure with an MPPT Function for Near-Space Vehicles

Liu Qianshi,Xu Guoning,Li Zhaojie,Jia Zhongzhen,Gao Yang,Li Yongxiang,Yang Yanchu 대한전기학회 2023 Journal of Electrical Engineering & Technology Vol.18 No.3

With the improvement of system integration and complexity, reliability has become an important quality index of near-space vehicles. The non-regulated bus structure cannot meet the requirements for the bus voltage of near-space vehicles in the daytime although it has a high reliability in traditional method of reliability identification. Furthermore, the power density of the fully-regulated bus structure is relatively low while it decreases the reliability of the system. Therefore, the semi-regulated bus structure is more suitable for near-space vehicles. In order to improve the reliability of the energy system, a three-port converter is proposed here according to the working mode and functional requirements of near-space vehicles. The converter can realize highly reliable energy management of the energy system. An approach for systematic full state mission effect reliability modeling and evaluation is proposed. The indices can quantify the functional reliability of the system. A prototype machine with high frequency, high power density and high integration is developed. The proposed structure can improve far more reliability than parallel structure did. The reliability analysis results show that the proposed structure has higher reliability than traditional structures and the similar type structures. It comes to a more accurate conclusion contrary to traditional methods when systematic full state mission effect reliability is considered. The calculation method has higher accuracy than traditional method which evaluated the reliability of different converters working on near-space vehicles.

냉장 차량용 2kW급 3상 인버터 압축기 구동 시스템

한근우(Keun-Woo Han),정영국(Young-Gook Jung) 한국조명·전기설비학회 2018 조명·전기설비학회논문지 Vol.32 No.5

In the conventional cooling / refrigeration system for commercial refrigeration vehicles, there are many changes in temperature and humidity at the time of stopping the engine. In particular, there is a problem that the cooling / refrigeration efficiency is poor during the summer season. To solve this problem, this study proposed a 2kW class three-phase inverter compressor drive system for refrigerated vehicles. The proposed system drives the compressor by AC / DC rectifier, DC / DC boost converter and three-phase DC / AC inverter with AC voltage generated from three-phase PMSG connected to engine of refrigerated vehicle. In order to verify the performance of the proposed system, experiments were conducted by the hardware and test bench. Experimental results show that the output characteristics of the compressor are good in the normal state of the refrigerator load. Also, it showed that the voltage / current characteristics are stable regardless of the load variation even in the transient state where the refrigerator is operating or stopped. The efficiency of the proposed system was 93.6% and the standby current was low at 7mA under the conditions of 2900rpm constant speed control. Since 98% of the vehicles currently in operation are equipped with air conditioners, the proposed system can be extended to non-starting inverter cooling technology for electric vehicles and hybrid vehicles, which is expected to have a great economic effect.