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강문선(혜원)(Kang, Moon-Seon(Ven, Hye-Won)) 대행선연구원 2018 한마음연구 Vol.1 No.-
This thesis aims at investigating the course of truth seeking Venerable Myogong Daehaeng (1927-2012) took by herself and at examining her full awakening to the truth, rather than viewing Daehaeng Seon from the standpoint of patriarch Seon, gongan Seon, ganhwa Seon, or the theory of original buddhahood. The scope of my investigation is restricted to the period ranging from Daehaeng’s childhood to her arrival at Baengnyeonsa Temple in Jecheon City in order to ‘dim her radiance and mingle with the dust of the world’ 和光同塵 as recorded in the Han mau m yojeon: Daehaen g sunim haengjanggi, peobeojip. My thesis is generally based on this book. Before and after Daehaeng’s teen life, Korea was in the gloomy conditions under Japanese colonial rule. On account of dire poverty and ill-treatment by her father, Daehaeng at that time had an extremely hard time: she frequently run away from home and slept in the open air. But on the contrary this situation allowed her to thoroughly investigate such things as ‘life’, ‘uncertain self-existence’, ‘refuge’, and ‘existence’. She pursued to find out a compassionate ‘father’ in her inner world as a replacement of her cruel father in the troubled external world. This is the starting point of Daehaeng Seon. At the age of nine, Daehaeng came to the recognition of life through the question of “Who led me to such a state?” She looked straight on the reality of the world full of discrimination and hardship, but discovered that there is an inner world, namely ‘he(father),’ in which people can find their inherent peace and refuge beyond this troubled world. In other words, she understood that ‘he’ and ‘I’ are coexistent. At the age of fourteen, when she met Master Hanam, she longed for seeing the actual appearance of ‘father’ with Hanam’s compassionate nature as condition. Ten years after that, she realized that the actual ‘I’ and inherent ‘he’ are non-dual. Before, the actual ‘I’ followed the inner ‘him’[master] but now she penetrated a basic spiritual barrier upon removing the boundary between ‘he’ and ‘I’. In 1950 when she was twenty-four years of age, Daeng became a novice nun. Master Hanam noticed Daehaeng’s capability of following the buddha-way and acknowledged that she had been free from affliction. Hanam gave her the dharma name Cheonggak 靑覺 and entrusted her with an order that she now go her own way. Daehaeng continued her traveling practice firmly abiding in the contemplation of no-thought in which she stayed only at the things touching to her comfortable mind. One day both at a graveyard and from her reflection in water, she reached a thorough realization that the ‘I’ in the actual world and ‘he’ in the fundamental nature are neither the same nor different. Thereafter, in her capacity as a free person, she set off to extend compassion to all sentient beings, manifesting unrestricted competency. Daehaeng had already realized that the troubled reality [guest] and secured inner fundamental nature [master] are both coexistent and non-dual. All Hanam did was merely to approve Daehaeng’s intent of Seon. Furthermore, Daehaeng did not know about the Chinese Chan (Seon) in Tang China. However, rather than being in the style of the ‘ordinary mind is free from troubles’ 平常無事 of Mazu Daoyi 馬祖道一, Daehaeng Seon corresponds to the lineage of Shitou Xiqian 石頭希遷 because Shitou Chan emphasizes the original self whose aspects in the actual world and fundamental nature are not rejected but maintained as they are, and considered as non-different. Like this, we can find that Daehaeng Seon embraces in Seon all the activities such as looking straight on both the nature and actual world; thereby finding out an inner refuge; and realizing one’s ‘original self’ in which one can reach the union of various phenomena. I think this features prominently in Daehaeng Seon. 본 논문은 ‘대행선’을 조사선, 공안선, 간화선, 본래성불론 등의 관점에서 바라보기보다는 그의 생애(1927-2012)에서 스스로 형성된 구도의 과정과 증오證悟를 살펴보는 데에 목표를 둔다. 연구의 범위는 유년기에서 제천 백련사에 당도하여 ‘화광동진和光同塵’하는 시기 이전까지로 하며, 『한마음 요전』을 중심으로 고찰했다. 대행의 10대 전후는, 암울한 일제 강점기였으며 가세의 몰락과 부친의 학대 가출과 노숙으로 이어진 극히 어려운 시기였다. 이로 인해 ‘생명’, ‘불확실한 자기존재’, ‘도피처’, ‘실존’ 등에 대해 궁구하게 되었으며 고난의 외부세계보다 내면에서 혹독한 아빠를 대신 할 수 있는 자애로운 ‘아빠’를 찾으려 한다. 대행의 선禪은 여기서 비롯된다. 대행의 나이 9세, ‘누가 나를 이렇게 만들었는가?’라는 간절한 물음은 현실이 분명 차별과 고난의 세계임을 직시한 것이지만, 이 를 벗어난 본래 평화롭고 위안처가 되는 내면의 세계, 즉 ‘그(渠= 아빠)’가 있음을 발견한다. 다시 말해서 ‘그’와 ‘나’가 둘이 공존함을 알게 된다. 14세, 모친을 따라 선지식 한암을 만나게 되고 스님의 자비로운 성품이 기인이 되어 ‘아빠’의 현실의 모습을 보기를 갈망한다. 10년 후, 현실의 ‘나’와 본래의 ‘그’가 불이임을 체득하게 된다. 그동안 현실의 ‘나’가 내면의 ‘그[주인공]’를 따라다녔는데 이제 ‘그’와 ‘나’가 소통이 되고 경계가 없어진다. 말하자면 초관初關을 투득透得한 것이다. 낙발落髮하기 전의 일이다. 24세(1950) 대행은 사미니가 되고, 한암은 대행과의 문답에서 대행의 법기法器를 알아보고 이미 신심身心이 투탈透脫되었음을 안다. 법명을 청각靑覺으로 내리고 ‘이제 네 길을 가라’고 부촉付囑한다. 대행의 만행은 계속되고 무심관으로 편안한 마음에 와 닿는 것에만 응주凝住할 뿐이었다. 어느 날 묘지에서, 또한 물에 비친 자신의 모습에서 현실의 ‘나’와 본래성의 ‘그’가 불일불이不一不異임을 철견徹見하였다. 견자성見自性한 것이다. 이후 ‘자유인’으로서 자재 한 권능으로 ‘입전수수入鄽垂手’의 길로 나섰다. 대행은 이미 고된 현실[客]과 안정된 내면의 본래성[主]을 직시하고 관찰하여 이 둘이 공존함을 알았고 객과 주가 불이임을 알았다. 한암은 대행의 선지禪旨를 인가했을 뿐이다. 또한 대행은 중국 당대唐代의 선을 알지 못했다. 그러나 그의 선은 ‘평상무사’의 마조계馬祖系 선禪보다 이를 비판하고 현실태와 본래성을 유지하면서 이 양자를 상즉시키는 ‘자기自己’를 중요시 하는 석두계石頭系 선禪에 상응됨을 살필 수 있었다. 이와 같이 대행선에서는 자연과 현실의 세계를 직시, 내면의 안락처를 발견, 이를 상즉相卽시키는 ‘자기自己’를 투득하는 것 등이 전부 선禪임을 알 수 있다. 이것이 바로 대행선의 특색이라고 본다.
이혜선 ( Hye Seon Lee ) 한국사상문화학회 2010 韓國思想과 文化 Vol.55 No.-
未堂 서정주 시인은 1936년 동아일보에 시 <壁>이 당선되어 등단한 이래 펴 낸 15권의 시집에서 각기 다른 심오한 시세계를 펼치고 있다. 미당의 제4시집 「新羅抄」(1960)는 한국의 전통 속에서 신라인들의 정신을 발견하고 그것을 肉化시킨 끝에 다다른 눈부신 성과라고 할 수 있다. 그 속에서 미당은 이승의 생명이 다하여도 사위지 않는 영원한 사랑과 불교적 윤회전생을 통해, 또는 그들과의 靈通을 통해 영원히 사는 영생주의에 도달해 있다. 윤회(輪廻)는 연기설의 원인과 결과에 의한 순환, 유전(流轉), 생사(生死), 흐름, 상속, 지속을 뜻한다. 다시 말하면 원인과 결과로 연기되는 현상들의 연속적 흐름을 윤회라고 할 수 있다. 모든 생명 가진 것들은 地獄道, 餓鬼道, 畜生道, 阿修羅, 人道, 天道 등 여섯 가지 세상에, 각기 현생에서 지은 善業과 惡業에 따라 다시 태어나게 되어 그 몸은 죽으면 헌 옷처럼 벗어버릴 수 있지만 영혼은 죽지 않고 끝없이 다시 태어나 윤회전생한다는 것이다. 시집 「신라초」에 수록된 많은 작품들 속에서 미당이 육화시킨 신라인들의 윤회사상과 영생주의를 만날 수 있다. 이러한 불교적 세계관은 시집 「신라초」에서 그치지 않고 제 15시집 「80소년 떠돌이의 시」에 이르도록 미당의 시세계를 관류하는 기본 사상이 되고 있다. 물론 시집 「신라초」가 창작되기 이전의 「화사집」이나 「冬天」에서도 이러한 세계관이 곳곳에서 산견되고 있다. 시 ‘善德女王의 말씀’ 에서는 죽어서도 자비의 실천, 즉 入廛垂手(시정 속에서 중생을 교화하다)의 경지를 실현하고자 하는 불교의 근본 가르침과, 윤회사상에 입각한 인간긍정과 인간존중사상이 잘 드러나 있다. ‘꽃밭의 獨白’에는 꽃을 통해 영생에의 길을 찾아 나서는 시적화자의, 어떤 고난이 와도 修行으로 영생에 들려는 상승의지와 간절한 열망이 표출되어 있다. 또한 ‘娑蘇 두번째의 편지 斷片’ ‘구름다리’ ‘無題’ ‘숙영이의 나비’ ‘두 香나무 사이’ 등에서도, 천년을 수유로 느끼는 미당의 시간의식과 공간의식 속에 나타나는 영원주의와 연기적 세계관을 읽을 수 있다. ‘因緣說話調’에서는 한 송이의 모란꽃과 예쁜 처녀가, 흙과 물과 구름을 거쳐 새로운 생명으로 태어나는 윤회전생과 더불어, 불교의 기본 세계관인 自他一如사상까지 낳게 되어 우주 만유와 同一視를 이루고 있다. 이처럼 미당은 인간의 원죄의식의 업고와 고통을 신라정신과 불교정신에 귀의하여 극복하고 나아가 새로운 神話를 창조하고 있다. 미당은 우주와 역사와 영원의 세계에 대해 거대한 스케일로 사색하고 포용한 시인이며, 고전의 현대적 변용을 통해 역사적 전통을 오늘에 재현시켜 윤회설에 입각한 영생주의의 열린 세계로 나아가고자 한 시인이다. 뿐만 아니라 자신 속에서 他者를 보고 他者 속에서 자신을 보는 우주만유와의 교감을 통한 自他一如사상을 획득하고 있다. Mi-dang Seo, Jeong-ju spreads profound world of poetry respectively on his fifteen poetical collections since his debut with a Dong-a Newspaper prized poem <Wall> in 1936. His 4th collection 「Shilla-cho」(1960) is a splendid outcome reached by discovering the spirit of Shilla people from the heart of Korean traditions and internalizing it. The poet arrived at eternalism through perpetual love that does not disappear in spite of the death of present life and Yun-hoe-jeon-saeng (Buddhistic transmigration), or through spiritual intercourse with them. Yun-hoe implies circulation, vicissitude, life and death, stream, succession, and continuation induced by Yeon-gi-seol (Buddhistic cause and effect theory). In other words, continuous flows of phenomena generated by cause and effect can be called Yun-hoe. All living beings are reincarnated respectively in six worlds (Yuk-do) in accordance with good and evil conducts in present life. Although the body can be abandoned like worn clothes, the soul does Yun-hoe-jeon-saeng endlessly. Buddhistic world view such as Shilla people`s Yun-hoe ideology and eternalism internalized by Mi-dang can be found from the numerous works on the collection 「Shilla-cho」. In poem ‘Queen Seon-deok`s words’, fundamental doctrine of Buddhism of endeavoring to realize a practice of charity, namely, a state of Ip-jeon-su-su (enlighten the mankind within administration) regardless of the death and human-positive and human-respect beliefs based on the Yun-hoe ideology are well exposed. In ``Monologue of a flower garden``, a will of ascension and cordial desire towards an immortality through an asceticism in spite of any hardships of the poetic narrator going out for one`s way to an eternal life through the flower is expressed. Moreover, in works including ``Sa-so a piece of second letter``, ``An overpass``, ``No title``, ``A butterfly of Suk-yeong``, and ``Between two aromatic trees``, eternalism and world view of Yeon-gi expressed in Mi-dang`s time and space consciousness feeling a thousand year as a moment can be read. ``In-yeon-seol-hwa-jo`` yields fundamental world view of Buddhism of Ja-ta-il-yeo (self and others are not different) as well as Yun-hoe-jeon-saeng of a peony blossom and a pretty lady being born again to new lifes through earth, water and clouds, and achieves identification with all things in the universe. In this way, Mi-dang creates a new mythology advanced by overcoming the evil deed and agony of human`s original sin by devoting to Shilla and Buddhism spirits. Mi-dang is a poet who contemplated and tolerated the universe, history and origins of the universe and world of eternity with gigantic scale, and who tried to make his way to an open world of immortality based on the Yun-hoe ideology by reincarnating historical traditions at the present through modernistic modification of the classics. Furthermore, he acquires Ja-ta-il-yeo ideology through a sympathy with all things in the universe seeing others inside of oneself and oneself inside of others.
치매환자 조호자를 위한 교육지지프로그램의 효과성에 관한 비교연구
송 흡(Heup Song),강재명(Jae Myeong Kang),김병규(Steven B. Kim),조성진(Seong Jin Cho),윤선경(Seon kyung Yun),윤혜진(Hye jin Yoon),연병길(Byeong Kil Yeon) 대한노인정신의학회 2017 노인정신의학 Vol.21 No.1
Objective:We studied the effect of Hyu-Sig-Gong-Gan and Hye-Ah-Rim on several evaluations and compared the two programs. We then investigated factors associated with the difference between pre- and post-ratings. Methods:Thirty-six patients were randomized to Hyu-Sig-Gong-Gan (n=23) or Hye-Ah-Rim (n=13). We tested for the effect of each program on several evaluations and compared the two programs through Zarit Burden Interview (ZBI), Center for Epidemiologic Studies-Depression Scale, Dementia Attitude Scale (DAS)-intelligence, DAS-comfort and DAS-total. We then investigated whether the difference between pre- and post-rating depends on other factors. Results:We observed significant positive effect of Hyu-Sig-Gong-Gan on DAS-comfort (t=1.843, p=0.039) and significant positive effect of Hye-Ah-Rim on ZBI (t=-2.327, p=0.019), DAS-comfort (t=2.241, p=0.022), and EuroQol-5 Dimensions-Visual Analogue Scale (t=2.537, p=0.013). For comparing the two programs, we found a lack of evidence for the difference in any of the five commonly observed evaluations. In the secondary analysis, we observed a strong trend that the two programs were particularly effective for caregivers with negative pre-ratings. Conclusion:The two programs showed positive effects on the various evaluations, but some evaluations could not reach statistical significance. The programs appear to be particularly helpful for those who are in need before the program participation.
선혜영 동국대학교 대학원 1992 大學院硏究論集-東國大學校 大學院 Vol.22 No.-
1. The basis of knowledge is consist of subject and object. What is subject? In the thesis I studied the subject as self. The discussion has to do with the self in the Tractatus. Wittgenstein's first point is that there is no such thing as the thinking, representing subject. According to the received interpretation, the argument is thought that Wittgenstein is in effect dismissing the notion of a metaphysical self. They claims that Wittgenstein enterains the idea of a metaphysical ego and rejects it. Pitcher regards the thinking, representing self as a metaphysical ego and rejects it. Pitcher regards the thinking. representing self as a metaphysical self. So he mentions that a methaphysical self is an illusiory self like as Cargesian self. But I think that Wittgenstein rejects not a metaphysical self but only a Cartesian self. The self with which philosophy is concerned is not the soul which the concern of psychology. It is rather the metaphysical self. The thinking self has been dismissed as illusory. In 5.631 Wittgenstein writes 'The subject does not belong to the world : rather, it is a limit of the world.' The subject here referred to is not. of course, the thinking, representing subject but the metaphysical subject. Considerable light can be thrown upon the issue by a comparison of Wittgenstein and Schopenhauer. Schopenhauer accepted kant's refutation of the Cartesian doctrine of the soul as a unitary thinking substance. Schopenhauer reifies the transcendental ego to constitute the foundation of his particular version of idealism. Wittgenstein's thought are identical with Schopenhauer's. Most importantly, We should take the notion of the metaphysical sell seriously. The notion of the metaphysical self may proved the key to understanding Wittgenstein's remarks about solipsism.
양혜영, 이광희, 홍선영, 이정은 신한대학교 2021 신한대학교 논문집 Vol.44 No.-
The purpose of this study is to present basic data necessary for the development of educational programs to improve nurses' medication safety competency by analyzing educational needs. A survey was conducted on 37 clinical nurses at secondary hospitals or higher in Seoul and Gyeonggi-do. As a result of analyzing the nurse's medication experience, there were no cases of administering expired drugs, but various medication errors occurred. In addition, nurses had many organizational problems in performing oral prescriptions rather than receiving regular instructions for medication. There were six items that showed the largest statistical difference between the group of important and implementation levels of nurse's medication safety competency. In addition, as a result of the Borich’s demand analysis, the highest priority items were "Measures can be established to prevent recurrence in the event of drug side effects" and "Cases can be analyzed to find the root cause of medication errors." Based on the results of this study, follow-up studies on the development of educational programs that can strengthen nurses' medication competency should be conducted.
임상 간호사의 조직시민행동과 개인특성, 직무특성 간의 관계
이선혜 대한간호학회 간호행정학회 2006 간호행정학회지 Vol.12 No.2
Purpose: The purpose of this study was to investigate the organizational citizenship behaviors(OCB) of nurses through identifying the relationship between the personal characteristics, occupational characteristics and OCB in nursing organization. Method: The subjects of this study were 223 clinical nurses. The structured questionnaires were used to collect the data. The data were analyzed using descriptive analysis, t-test, one-way ANOVA, Scheffe' test, Pearson correlation and stepwise multiple regression analysis by SPSS version 10. Results: The mean of OCB was 5.21±.59. The OCB had statistically significant differences according to age(F=1.706, p=.007), tenure duration(F=3.450, p=.009), choice of nursing department(t=1.651, p=.000), marriage(t=2.341, p=.020) and religion(F=2.578, p=.038). The OCB was positively correlated with high-level need(r=.303, p=.000), neuroticism(r=.155, p=.020), task interdependence(r=.433, p=.000), age(r=.172, p=.010) and tenure duration(r=.190, p=.004); negatively with cynicism(r=-.310, p=.000). The task interdependence(18.7%), cynicism(7.7%) and tenure duration(1.9%) explained 28.3% of the variance for OCB in nursing organization. Conclusion: It is necessary to enhance the task interdependence, increase tenure and understand the characteristics of nurses to increase the OCB in clinical nurses. Nurse manager should be understand the positive influence of OCB on the task outputs in the hospital.
閔蕙仙 全北大學校 師範大學 1983 사대논문집 Vol.9 No.-
Zinc is a essential trace element for human. Zinc deficiency may lead to high infant mortality, abnormal development, or poor growth. So, milk, the only food of infants, should meet the zinc needs of infants. Zinc concentration of human milk is 0.5-4 ㎎/L, and the conc. of cow's milk 3-5 ㎎/L. In human milk a significant amount of zinc-binding ligand makes it cow's milk and the bioavailability of the zinc may be also low. So, the optimal levels of zinc in formulas should be adequately determined.
박혜연,전소분,김선아,정금선,조종기,송근호,이영원 충남대학교 수의과대학 동물의과학연구소 2004 動物醫科學硏究誌 Vol.12 No.-
A two years old intact female Minature Schnauzer was referred to the Veterinary Medical Teaching Hospital of Chungnam National University with an intermittent seizure by traffic accident. No specific finding was found by radiography and computer tomography (CT). Hematologic and blood chemical examination revealed that PCV (62.5%), BUN (72.6 mg/dl), CK (1769 U/l), ALT (169 U/l) and ALP (353 U/l) were increased. This dog was recovered by medical treatment.