중국 내 MMORPG의 음성 채팅 시스템에 대한 연구

서령(XU LING),윤형섭(Hyung Sup Yoon) 한국게임학회 2017 한국게임학회 논문지 Vol.17 No.1

다수의 사용자가 동시에 참여하는 MMORPG에서의 소통은 매우 중요한 요소이다. 채팅 시스템 발전 과정상에서 나타난 음성 채팅 시스템은 한국에서는 실패했으나, 중국에서는 큰 성공을 하였다. 이 원인을 분석하는 것이 이 연구의 목쵸이다. 본 연구는 중국의 게임산업 성장기인 2003년 이후의 매출 및 동시접속자수 1위의 MMORPG를 범위로 설정하였다. 분석 과저에서 한자와 한글의 입력 속도, 남녀 관계 등 다양한 요인을 설문조사를 통해 조사 및 분석하였다. 결론적으로 중국 MMORPG의 채팅 시스템은 크게 3개 단계로 발전하였으며, 중국의 느린 타자입력 속도와 우수한 음성 채팅 시스템이 중국에서 음성 채팅이 상대적으로 발전하게 된 요인임을 확인하였다. Communication is one of the very important factor in MMORPGs where a large number of users participate at the same time. The voice chatting system, which was appeared in the development process of the chatting system, failed in Korea but it was a great success in China. The purpose of this study is to analyze this cause. The research scope of this study is as follows. We set the range of this study from 2003 to 2015. This period covers the beginning of the growth of the Chinese game industry up to the present. The research target games are MMORPGs, which ranked 1st in sales and concurrent users. In the research and survey analysis process, various factors such as the input speed of Chinese and Korean characters and the relationship between men and women were investigated and analyzed. In conclusion, chatting system in Chinese MMORPGs has developed into three stages and we found out that voice chatting in China was relatively popularized rather than in Korea. China"s slow typing speed and excellent voice chatting system were the main factors.

<특집논문 2> 깨달음에 대한 현대적 해석과 선불교 : ≪단경(壇經)≫의 윤리관 및 수행방법에 나타난 "심(心)"의 작용

서령 ( Ling Xu ),한미경 ( Mi Kyung Han ),한홍식 ( Heung Sik Han ) 동아시아불교문화학회 2014 동아시아불교문화 Vol.0 No.20

"心"은 ≪壇經≫에서 윤리적 관념에 있어서나 수행방법에 있어서 중요한 역할을 수행 한다. 혜능의 관점에서 봤을 때, 佛性과 心性은 둘이 아니며, 사람의 本心에 具有한 壹切이며, 成佛이란 自我本心(本性)의 顯現에 불과한 것이다. ≪壇經≫에는 많은 倫理的心에 대한 언급이 있다. 예컨대, 善惡之心, 無生無死之心, 平等之心, 孝親之心, 慈悲之心등이다. 善惡之心은 "□心"을 제거하고 "善心"을 이끌어내며, 善이 惡을 제거하기 위해, 능히 善惡을 초월하여 淸淨心性을 추구하게 된다. 無生無死之心은 無生無死를 선도하며,心中에 生과 死의 困厄을 없앰으로써,彼岸的佛國에 도달하게 한다. 平等之心은 壹切衆生皆有佛性을 인정하는 것으로,佛性平等,수행과정에 있어서 他人을 尊重할 것을 강조하는 것이다. 孝親之心은 在家修行的居士佛敎를 제창하는 것으로,世俗的生活에서도 修持佛法하면 得道成佛할 수 있다는 것이다. 이것은 논리적으로 인간과 佛國의 거리를 단축한다. 慈悲之心은 慈悲濟世를 주장하는 것으로, 慈는 仁愛, 悲는 憐憫,宗旨는 衆生을 돕고,衆生으로 하여금 解脫하게 하고,衆生으로 하여금 離苦得樂하게 한다. ≪壇經≫에는 蘊含的으로 四種修行方法이 들어 있다. 즉, 頓悟見性, 自性自度, 無相懺悔, 定慧壹體가 그것이다. 頓悟的"悟"와 "所悟"는 모두 自心之中에서 통일되며,頓悟의 核心槪念은 "壹念"이다. 迷達悟을 파괴하게 되면,心은 더 이상 간섭을 받지 않게 된다. 自性自度란 實際上各人이 가진 自己心中의 邪見、煩惱、愚癡등을 衆生이, 自心自度할 수 있는 지혜가 있음을 말하는 것이다. 無相懺悔의 주요특징은 自心內省이며,아울러 壹念之中에 惡業을 永斷하는 것이며, 心中에 壹切邪惡之心을 끊어내는 것이다. 定慧는 發自心的心을 修行의 根本으로 삼는 것으로, 만일 형식을 중시하고 內心覺悟的偏頗를 무시하게 되면 "爲善"을 형성하게 된다. 그러므로 모든 成佛的方法은 壹心之中, 壹念之間에 있으니,天堂과 地獄사이는 불과 壹念之間이 있을 뿐이다. 心的本性은 眞如, 淸淨하고,明撤萬法, 思量壹切니,心은 곧 完美的本體다. "Heart-mind" plays an important role on the ethics notions and practice methods in the "Altar Sutra." In Huineng``s (慧能, 638-713) opinion, there is no different between the nature of Buddha and the heat-mind of human, and the human``s Root Self have everything. Becoming Buddha merely manifest his Root Self. The "Altar Sutra" contains many ethics heart-mind, such as the heart-mind of good and evil, the heart-mind of without life-anddeath, the heart of the equality, the heart-mind of filial piety, the heart-mind of compassion and so on. The heart-mind of good and evil advocates "benevolence heart" and dislodges "sick heart," so that they can beyond the good and evil, and clean the mind; the heart-mind of without life-and-death advocates there is no live or die in this world, and only surmounting the hardship of life and death is in the heart can reach the realm of Buddha; the heart of equality means all living creatures have the nature of Buddha, and the Buddhists should respect others in the process of the Dharma because of the equality of the Buddha nature ; the heart-mind of filial piety advocates that if the Buddhists practise the Dharma in the secular world also can get the enlightenment of Buddha, which logically shortened the distance between secular world and the Buddha world; the heart-mind of compassion advocates the act with compassion in every facet of life, and the notion of compassion is love and compassion, in order to help all beings, let them be liberated from the suffering of living. The "Altar Sutra" contains many practice methods, such as the method of "gain insight for an instant", the method of "self-release from self-nature", the method of "formless repentance", the method of "Ding and Hui within one body." The "epiphany" or "insight" in the method of "gain insight for an instant" is concentrated in in one heart, and the core concept of the "insight theory" is "in a breath", which means that removing the confused and getting the insight should clean the heart-mind and secure the mind from all molest; the method of "self-release from self-nature" actually the individual release the bad self-nature, such as the sick views, the thinking of troubles, ignorance in his own heart-mind and so on, and depend on the wisdom to get the insight in order to achieve the self-release from self-nature; the main characteristic of the method of "formless repentance" is the introspection in the mind, and remove the bad karma for ever in a thought-moment or "in a breath," removing all evil in the heart-mind; the method of "Ding and Hui" within one body comes from the inherent heart-mind, and the heart-mind is the fundamental of practice methods, if the Buddhists only emphasize the form of outside but neglect the insider insight of inherent heart-mind, which will cause "hypocrisy." Therefore, all the methods of becoming Buddha exist in the heart-mind, in an instant moment of a breath, and the distance between the heaven and the hell just is the distance of an instant moment of a breath. The nature of heart-mind is the nature of thusness, the nature of pureness and clearness, which can enlighten all the methods and think on everything, so the heart-mind is the perfect ontology.

≪大乘起信論≫之“真心本覺”思想探析

徐玲 ( Xu Ling ),한미경 ( Han Mi Kyung ),한흥식 ( Han Heung Sik ) 영산대학교 동양문화연구원 2021 동양문화연구 Vol.35 No.-

『大乘起信論』 中, “真心”은 “真如心”을 가리킨다. 동시에 “衆生心”, “如來藏心”,“阿賴耶識”等 다른 이름이 있지만 통칭하여 “一心”이라 하기도 한다. “一心”은 본론 사상전개의 핵심개념이다. 본론에 따르면, 衆生心的 體와 用, 양방면의 해석이 대승불법의 교리이다. 用, 즉 心眞如門과 心生滅門으로 일체의 세간법과 출세간법을 설명하며, 一心에 의해서 二門이 성립한다. 心眞如門에서 진여는 法界總相的 法體이며, 心眞如는 불생불멸적 심성 즉 真如心이다. 心生滅門에서 생멸은 용이며, 생멸심에 의거 여래장이 존재하고 일정한 인연조건하에서 生起혹은 還滅이 생기고 불생불멸적 眞如와 生滅妄念的 心識, 이 심식이 아뢰야식인데, 아뢰야식은 생기만법 섭유만법하며 有覺과 不覺의 두가지 뜻을 담고 있다. 眞心本覺說에 의거하여 覺과 不覺이 건립하며, 覺은 心性不生不滅, 不覺은 심성적 생멸변화, 本覺은 만법본체가 되는 人心의 본성이다. 眞心本覺說은 변증법적 사고방식을 사용하여 "一心" 體用不二, 심성본체적 이론을 구축하고 체와 용, 染과 淨, 진여심과 생멸심, 각과 불각의 관계를 통일한다. 이 이론적 구성에 의거, "眞心"은 내면의 "本覺"으로 지적인 자각을 실현할 수 있으며, 진실과 무지의 힘을 통해 淸淨本心으로 돌아가려는 목표를 실현함으로써 해탈성불하게 된다. 眞心本覺說은 중국 儒家의 “反身內求”의 사상과 결합하여 불교의 중국화 과정을 추동하였고 후에 불교의 교파 탄생에 영향을 주었다. 진심본각설은 화엄종, 천태종, 선불교 등 많은 불교 종파에 영향을 미쳤다. 불교의 중국화 발전과정의 관점에서 본다면, 진심본각설은 불교의 衆生成佛的 주체성 차원의 중요성을 고양하였고, 중요한 이론적 가치와 실천적 의의를 가지고 있다. “The Awakening of Faith in Mahayana” is an important classic of the Chinese Buddhism Characteristics, in which the “true heart” refers to the “tathata heart”, and it also has the synonyms names of "the heart-mind of Sentient Beings", "Tathagata hidden heart" and the " Alaya-consciousness ", etc., which can also be collectively referred to as "One Heart-Mind". The "One Heart-Mind" is the core concepts of the development of its theory. The theory explains the doctrines of Mahayana Buddhism from two aspects, which are the body and the use of "the heart-mind of Sentient Beings", by using the “the door of the heart as true” and “the door of the heart as birth and death” which can explain all worldly dharma and transcendental laws. The "One Heart-Mind" stands on the basis of the two doors, From the aspect of “the door of the heart as true”, tathata is the body of the general state of the dharmadhatu, which can be named “the true heart” as the immortal nature of the mind; from the aspect of “the door of the heart as birth and death”, which is the use, “the heart of generates and destroys” exists according to the Tathagata, and which arises or be exterminated under certain conditions, containing mind conscience of immortality tathata and delusion of birth and extermination. The heart-mind is the “Alaya-consciousness”, which rises and governs all dharma, including two phases of Enlightenment Non-enlightenment. The theory of “original Enlightenment of true heart” is established by "Enlightenment" and “Non-enlightenment". "Enlightenment" means the neither dying nor being of the nature of heart-mind, and "Non-enlightenment" means the changes of heart’s birth-death. The “Original Enlightenment” is the nature of the human heart as the nature of all dharma, which cannot be revealed because it is contaminated and covered by delusions. Sentient Beings can enter into the Buddha realm by eliminating delusional thoughts, translating “Nonenlightenment" into "Enlightenment" in order to make originally features emerged. The says of “original Enlightenment of true heart” uses a dialectical way of thinking to construct the heart-mind ontology theory in which the body and use of “One Heart-Mind” is not dual, unifying the relationship between body and use, dye and clean, heart as true and heart as birth and death, enlightenment and non-enlightenment. In the construction of this theory, the “true heart” can realized self-enlightenment by using the “original Enlightenment” of inner heart, realizes the goal of return pure conscience by using the perfumate power of tathata on delusion, and realizes the Liberation into Buddha hood. The theory of “original Enlightenment of true heart” is consistent with the Chinese traditional Confucian thought of "seeking from the inside" or "introspective inner pursuit", promoted the process of which promotes the process of sinicization of Buddhism and has influenced many later Buddhist sects, such as Huayan sect, Tiantai sect, and Chan sect and so on, which have more or less inherited some thoughts of the theory of " original Enlightenment of true heart ", which has greatly improved the subjectivity of Sentient Beings to become Buddha, and has important theoretical and practical significance.

淺析“心”在中國佛敎懺悔法門中的運用

서령 ( Ling Xu ) 동아시아불교문화학회 2012 동아시아불교문화 Vol.11 No.-

佛經이 중국 땅에 전래되기 전에는 중국에는 懺悔라는 말이 없었다. 번역가들은 편의상 원래의 뜻과 중국어 음에 가까운 말을 선택해서 懺悔라는 말을 찾아냈다. 懺悔는 불교수행에 있어서 중요한 法門이며 불교도의 생활의 근본이다. 불교의 懺悔의 목적은 滅罪, 淨除業障을 위한 것일 뿐만 아니라, 煩惱根源을 淸除하고 證得三昧, 解脫, 涅槃에 이르는 중요한 근거가 된다. 중국불교에서 懺法體系를 건립한 것은 天臺智者大師이다. 그는 五悔之法, 즉 懺悔、勸請、隨喜、回向、發願을 창립하고, 懺悔를 大乘佛敎의 이론과 실천에 결합시켰다. 智者大師는 먼저 참회를 事懺과 理懺으로 나누고, 懺을 실행함에 있어서는 有相事懺을 觀相懺 아래 두고, 無生懺을 實相理懺 하에 두었으며 이것을 진정한 懺悔로 보았다. 불교의 참회는 일종의 심리적 情意活動이다. “心”은 참회 법문 중 중요한 功能과 意義가 있으며 참愧心、發菩提心、至心、誠心、深心、觀實相心도 모두 중요한 懺悔心이다. 각종 懺悔心은 독립적으로 움직이는 것이 아니라 相互配合、相互融合、共同發生 작용을 한다. 그렇기 때문에 불교 懺悔의 實質은 각종 懺悔心의 發動과 運用을 거쳐 生命的 眞諦를 깨닫고, 마침내 “立地成佛”을 실현하는 데 있다 하겠다. There is no the words named repentance in China before the Buddhist scriptures were translated into china, so the translators created the new word of repentance by using the method of joining the pronunciation and the meaning in order to conveniently express their theory. Repentance is an important ``the gate of the dharma in Buddhism, which exist everywhere in the life of Buddhists. The purpose of repentance in Buddhism is not only to extinguish sins, eliminate karma, but also to remove the source of annoyance, enter Samadhi, liberate from samsara, and obtain the nirvana. Tiantai Wise Master named Zhizhuan first established the system of Chinese Buddhism repentance methods. He founded the ways of “five-dharma” repentances originated in Indian scriptures namely repentance, persuade, rejoice, dedicating, vow, thus the repentance combined with the practice of the Mahayana view of the rationale. The Wise Master classified Chinese repentance methods in Buddhism into two categories which were the repentance according to principle and the repentance according to the matter. The Practice repentance and the concept repentance belong to the phenomenal repentance according to principle; the non-birth repentance or reality repentance belongs to the noumenon repentance according to matter which is the reality repentance. Chinese repentance in Buddhism is one kind of psychological activities; therefore the “heart-mind” plays important function and meaning in the gate of the dharma, such as the sense of shame, the mind for Bodhi, sincerity, deep heart, the mind by realizing the reality, and so on. The varieties of repentance “heart-mind” are not to operate independently, but cooperate with each other, mutual integration, operate together. Therefore the essence of repentance in Buddhism is to enlighten the true meaning of life using the variety of repentance, thus realize the expectation for “becoming a Buddha immediately”.

사상 : 試論從孟子到王陽明一脈相承的儒家 良心理論的優點和不足

서령 ( Ling Xu ) 영산대학교 동양문화연구원 2012 동양문화연구 Vol.11 No.-

從孟子到王陽明壹脈相承的心學理論體系博大精深, 對後世産生了深遠的影響。他們把良心看成是“人之爲人”的根據、人之遵守道德規範的主體意識;良心內化爲主體善的德性, 外化爲主體善的德行, 具有重要的進步意義。同時這些理論也存在幾點不足之處:一是認爲良心與生俱來, 忽視了社會基本規範等外在因素在個體良心形成過程的作用;二是把良心置於壹種玄妙的頓悟境界, 導致對其內容的分析不?具體, 忽視了社會歷史條件對良心標準的影響;三是誇大了心的抽象思維能力在認識中的作用, 割裂了感官認識和思維認識的對立統壹關系;四是忽視了良心本心的個體性和主觀性, 誇大了良心對人生道德的作用, 强調了個體良心自反的功能, 但對良心 發生作用的具體機制缺少深入地分析。 Chinese Confucian theories of conscience think the conscience highlights human`s “class nature” and “human awareness of their subjectivity. They take the conscience as the basis for a person as a person, which is also one kind of subjective awareness for persons to comply with the social ethics. This system was discussed in the Mencius. He takes the conscience as the primary and fundamental difference between human and animal, which is the way of existence for human beings. The later Confucianism inherited this idea and made Construction of ontology. Above is summary of the advantages of Chinese Confucian theories of conscience on studying the conscience mechanism. The deficiencies Chinese Confucian theories of conscience on studying the conscience mechanism is that from Mencius to Wang Yangming in the heart-mind theory system which can be traced to the same origin all theories emphasize the function and target of conscience but lack the analysis of the source and composition and other aspects of conscience. The deficiencies are mainly manifested in the following four aspects: First, they emphasize the congenital features of conscience, ignoring the role of social norms. The conscience is as the result of acquired learning, but the theories of conscience exaggerate transcendentalism of conscience, and they think the conscience as connatural qualities, ignoring the roles of basic social norms and other external factors in the process of the formation of the individual conscience. Second, traditional Chinese Confucian thinkers always emphasized the comprehensiveness, intuition and self-sufficiency of the conscience which place the conscience in a mysterious realm, resulting in short of concrete analysis on its content; they always take the sense of right and wrong of saint as the sense of right and wrong, and regard the saints` classic text as the standard, ignoring the impacts of the era changes on the standard of conscience. Third, they emphasize the speculation of the conscience, but exaggerate the role of abstract thinking in cognition. The theories of conscience emphasize the roles of abstract thinking in cognition highlighting the subjective consciousness, which is the contribution of the Confucian theory of conscience; but they also greatly exaggerate the roles of abstract thinking in cognition one-sidedly, which will separate the unity of opposite relation between the cognition of sense and the cognition of thinking. Fourth, they emphasize the universality of the conscience, ignoring the subjectivity of the individual of the conscience, and exaggerate the role of conscience for individuals in moral life; they have not made a deeper analysis of the conscience mechanism.