아함경에 내재된 보시사상 연구 -한역 4아함을 중심으로-

강기선 보조사상연구원 2020 보조사상 Vol.57 No.-

This thesis has taken a look at 「 A Study on Bosi(Dana) Ideology Presented in Agama - Focusing on Translation into Chinese for 4-Agama (4아함)」. Bosi(Dana) is a sense of mercy that is generously provided to other people with the material and mental aspects that one has, and as for the type of Dana spoken in the Buddhist Scriptures, there are three types of Bosi(Dana) in Jaesi, Bep[so and Muoisi in addition to 4 types Dana, 5 types Dana, 6 types Dana and 10 types Dana. However, Bosi(Dana) that is mainly preached in Agama is 3 types Bosi(Dana). The greatest characteristics in Bosi(Dana) preached in entire Agama is to make the dana with Samryun Cheongjeong. The core aspect of Bosi(Dana) is that Dana has to be clean in all 3 aspects; person to make Bosi(Dana), goods to make for Bosi(Dana) and person to receive Bosi(Dana). When Bosi(Dana) is offered with the above 3 aspects as the prerequisite, it is emphasized to have Dana exercised with clean faith, discard with the stingy mind, and offer Bosi(Dana) with spotlessly clean goods. If Bosi(Dana) is offered with the mind set of attachment with two types of regretting, it warns that there is no virtuous deed or Gwabo. Bosi(Dana) preached in Agama is recommended to the practitioners of Buddha-dharma as a way of meditation and codification. With diverse people are converted to Buddha and sagha, they offered dana to Buddha and priesthood with food, clothes and other goods, and at this time, B Buddhist and disciples provided people with Dharma-dāna. Buddha codified his disciples that the dana exercised with clean faithful mind without seeking for any other goods would make them to deviate from the Gwabo of virtuous deeds and boundary of samsara, the eternal cycle of birth, death, and rebirth to come into the vimoka state in his Beopsi. However, Buddha did not simply Beopsi only to people. Sometimes, various followers come to Buddha at night to worship and pay tribute along with making inquiries and Buddha would solve the questions of followers with Scriptures and these stories of codification are introduced in Agama. Because of this attribute, Buddha is referred to as the master devamanuyaśāst of Incheon (Human and heavenly beings or devas in the realm of six modes of existence). Buddha preached that the practitioner of Buddha-dharma must refrain from coveting properties while undertaking Dharma-dana and warned against making Dharma-dana with certain desire. Therefore, Bosi(Dana) provokes the reaction for good mind to practice with the trīi karmāi and it would break away the stinginess with the mind set to make donations with the harmony of bokbal and property. The core aspect found in Agama is the ultimate practice of Jari and Ita. 이 논문은 「아함경에 내재된 보시사상 연구-한역 4아함을 중심으로」에 대하여 살펴본 글이다. 보시는 자비심으로써 다른 이에게 내가 가진 물질적 · 정신적인 것들을 아낌없이 베푸는 것으로, 불교 경전에 설해지고 있는 보시의 종류로는 재시와 법시 · 무외시의 3종 보시를 비롯해, 4종 보시, 5종 보시, 7종 보시, 10종 보시 등이 있다. 그러나 아함경에서 주로 교설되고 있는 보시는 3종 보시이다. 아함경 전체에서 설해진 보시의 가장 큰 특징은 삼륜청정으로 보시해야 한다는 것이다. 즉, 보시하는 사람, 보시하는 물건, 보시 받는 사람이 깨끗해야 한다고 하는 것이 3가지 깨끗한 보시[三淨施]의 핵심이다. 붓다는 항상 이 3가지를 전제로, 보시할 때는 깨끗한 믿음으로 보시를 행해야 하고, 인색한 마음을 버리고, 때 없는 깨끗한 보시를 행하라고 강조하고 있다. 만일 보시를 하면서 아끼는 마음과 후회하는 2가지 마음으로 보시를 한다면 아무런 공덕도 · 과보도 없다고 경계하고 있다. 아함경의 교설을 살펴보면, 수행자에게 보시는 수행과 교화의 방편으로 권장되었음을 알 수 있다. 다양한 사람들이 붓다와 승가에 귀의하면서 붓다와 승가에 의식주등을 재보시를 하였는데, 이때 붓다와 제자들이 사람들에게 베푼 것이 법보시었다. 붓다는 재가자들에게 간탐하지 않고, 깨끗한 믿음의 마음으로 행하는 보시는 生天할 수 있는 공덕의 과보와 윤회의 굴레를 벗어나 해탈에 들어갈 수 있다는 법시로써 그들을 교화하고 있다. 그런데 붓다는 꼭 사람들에게만 법시를 설한 것이 아니었다, 때론 다양한 天子들도 인적이 없는 밤에 붓다를 찾아와 예배공경하고 궁금한 것을 묻고, 붓다는 천자들의 궁금증을 청량한 법문으로 해결해 주며 교화하고 있는 일화들이 아함경에 소개되어 있다. 그런 까닭에 붓다를 인천의 스승 天人師라고 부르는 것이다. 붓다는 수행자들이 法施를 하면서 재물을 탐내지 않아야 하고, 어떤 욕구를 바라고 법시를 해서는 안 된다고 경계하고 있다. 따라서 보시는 선한 마음작용을 일으켜 삼업으로 짓는 실천행이며, 복밭과 재물이 화합해서 마음에서 희사할 생각이 우러나 능히 인색함을 깨뜨리는 것이라 할 수 있다. 아함경에 내재된 보시사상의 핵심은 결국 자리와 이타의 실천행이라는 것을 알 수 있다.

간호중재분류체계(NIC)을 이용한 중환자 간호에 관한 조사연구 : 제주도 종합병원을 중심으로

강기선 제주한라대학 1998 論文集 Vol.22 No.-

This study was to survey nursing interventions performed by ICU nurses from 5 complex hospitals in Che-Ju Island. The Purpose of this study was to identify nursing intervention performed by ICU. (a) to identify nursing interventions performed by ICU nurses, (b) to identify characteristics of nursing interventions performed by ICU nurses, (c) to identify core interventions performed by ICU nurses, For this study, The Nursing Interventions Use questionnaire, developed by the Iowa Intervention Project team were used. In the first part of the questionnaire, respondents are asked to rate how often they perform each intervention. Five responses are possible : rarely, if at all ; about once a month ; about once a week ' about once a day '; and several times a day. The second part of the questionnaire consists of one open-ended question. Respondents are asked to identify interventions that they think are missing from the classification. The third the questionnaire addresses demographic information. This study used the 1992 version of the current taxonomy structure. The data were collected from 50 nurses from 5 ICU with questionnaire with SPSS program. The data were collected from 42 nurses from 5 ICU using questionnaire from January, 15, 1999 to January, 23, 1999, and the data were analysed with SPSS program. The obtained results are as follows: (1) There were 250 nursing interventions identified as being used at least monthly 50% or more of the ICU nueses. These nursing interventions were all of the domains and the classes in the NIC taxonomy except the childbearing care class. (2) The 13 nursing interventions were performed several times a day by 80% or more of the ICU nueses. The most frequently used nursing interventions were cardiac nursing, acid-base management, specimen management. Most of the nursing interventions used several times a day were in the physiological:complex domain, which support homeostatic regulation. (3) The 18 nursing interventions were performed rarely by 80% or more of the ICU nueses. The rarely used interventions were family integrity promotion :childbearing family, family planning:contraseption, family planning:infertility, family planning:unplanned pregnancy, intrafatal care, etc. Most of the nursing interventions used rarely were in the family domain. (4) The number of nursing interventions that received a mean-use score of 4.0 or greater were 68. These 68 nursing interventions were uesd at least once a day. by a majority of the ICU nurses. The nursing interventions received the highest meanuse score were cardiac nursing, acid-base:imbalanced management, specimen management(mean=5.00) Most of the nursing interventions used at least daily were in the physiological:complex domain. The survey of the 42 ICU nurses was carried out to determine the frequency how often they perform each of the 336 interventions in the NIC. 64 nursing interventions were used at least daily, indicating a set of core interventions unique to ICU practice. These findings have implications for ICU practice, education, and research.

죽음 및 임종자에 대한 태도 조사 연구

강기선 제주한라대학 1992 論文集 Vol.16 No.-

This study is to understand tourist agents' and health Care giver's attitudes of terminally ill patient, to carry out more effective hospice care education and to provide the basic data for a desirable nursing of the terminally ill patients. The object of this study are 160 tourist agents and Health care givers. The method of the study is questionaire made by investigator. Data were analyzed using frequency, percentage, chi-square by SPSS-program. Result of this study are summarized as follows; 1.1) In the view of hospice care according to the occupation, (in the case tourist agents and Health givers) "The religion plays very important role to nurse the terminally ill patients.”; 64.5%“ 50.0%. 2) "I have never experienced counseling with the patients about hospice care."; 52.9%, 46.8%. 2. "Family should be informed when the death of the patients is unavoidabe. " ; 87.0%, 75.8%. 3.1) "The view of future life will exist"; 48.2%, 43. 5%. 2) Sacrificial rite should be maintained simply if possible."; 85.9%, 59. 7%. 4.1) "After dying, I want to be buried in the ground."; 41.2%, 43.5%. 2) "After dying, I want to be cremated."; 32. 9%, 35. 5%. 5.1) "The age that can recognized the death first is above D."; 35.3%, 46.8%. 2) "The death is the natural phenomenon that will be come to me someday."; 72.8%, 64.5%. 3) "The death is an event that an individual can not control.”; 89.4%“ 95.2%. 6. In the attitudes of the terminally ill patients's nursing by tourist agents and health care givers. 1) "When the patients who can not be restored to life need you, I will do my best for him/her."; tourst agents-41.9%. 2) "I will listen to the terminally ill patient's words holding his/her hands."; heath care givers-37.6%. 3) "I will listen to the terminally ill patients' words as much as possible and I must lead him to the condition that he/she accepts his/her death."; 76.4%, 75.8%. 4) ⓐ I prescribe a pain-killer to reduce a palm"; Health care givers-42.4%. ⓑ "I will do my best in order that the patient act reasonably according to his/her physical conditions.'': tourist agents-41.9%. 7.1) "I have ever talked with others about death."; 78.8%, 77.4%. 2) "The death should be prepared in advance."; 65.9%, 62. 9%. 3) "If I am on limited-timed life, I will try to use the remaining time for an important thing best."; 32.9%, 25.8%. 4) "When I am on my death bed, I want to talk with the nurse about my life problems first."; 41.2%, 53.2%. 5) "Religion plays very important role for the attitude of death.": 47.0%, 46.8%. 6) "After dying, I worry about the unknown world."; 50.6%, 45.2%. 7) "The thing that exerts the most effect on the attitude of death is the death of the most close person."; 64. 7%, 59.6%. 8) "I have an individual philosophy of life and death.": 61. 2%, 66. 1%. 8.1) In the view of hospice care according to the religion. "That the religion plays the most important role to nurse the terminally ill patients was the highest regardless of the religion. 2) "I have never experienced counseling with the patients about hospice care."; Christianity 52.4%, Catholic 66.6%, Buddhism30.8%, No religion 56.0%. 9. "If the death of the patient is unavoidable, it should be informed to the family." was the highest regardless of the religion. 10.1) In the view that the future life exists. ; Christianity 52.4%, Catholic 55.6%, Buddhism 46.2%, No reigion 42.4%. 2) In the view that the sacrifical rite should be performed simply. ; Christianity 71.4%, Catholic 88.8%, Buddhism 64.1%, No religion 78.8%. 11. "If you die, do you want to be buried in the ground?" ; yes; Christianity 33.3%, Catholic 50.0%, Buddhism 43.6%, No reigion 42.4%. 12.1) ⓐ The age that can recognize the death is above 10.": Catholic 61.1%, Buddhism 38.5%, No religion 37.9%. ⓑ "The age that can recognize the death is from 6 to 9."; Christianity 38.0%. 2) The death is the natural phenomenon that will come to me someday."; Christianity 47.6%, Catholic 83.2%, Buddhism 79.5%, No religion 68.4%. 3) The death is an event that an individual can not control." ; Christianity 85.7%, Catholic 94.5%, Buddhism 97.4%, No religion 91.0%. 13. In the attitudes of the terminally ill patient's nursing. 1) ⓐ "When the patient who can not be restored to life needs you, I will do my best for him/her."; Christianity 28.6%, Buddhism 41.0%, No religion 36.4%. ⓑ "I will listen to the patient's words holding his/her hands."; Christianity 23.8%, Catholic 38.8%, Buddhism 30.8%, No religion 27.3%. 2) "I will listen to the terminally ill patient's words as much as possible and I must lead him to the condition that he/she accepts his/her death."; Christianity 76.2%, Catholic 72.2%, Buddhism 71.8%, No religion 80.3%. 3) ⓐ "I prescribe a pain-killer to reduce a pain."; Christianity 42.9%, Catholic 33.3%, Buddhism 33.3%, No religion 41.0%. ⓑ "I will do my best in order that the patient acts reasonably according to his/her physical contions. " ; Christianity 19.0%, Catholic 27.8%, Buddhism 41.0%, No religion 24.2%. 14.1) "I have ever talked with others about death."; Christianity 76.2%, Catholic 83.3%, Buddhism 71.8% and No religion 80.3%. 2) "The death should be prepared in advance."; Christianity 76.2%, Catholic 61.1%, Buddhism 61.5% and No religion 63.6%. 3) "If I am on limited-timed life, I will try to use the remaining time for an important thing best."; Christianity 33.3%, Catholic 33.3%, Buddhism 35.9% and No religion 25.8%. 4) "When I am on my deathbed, the content that I want to talk with nurse is "Life problem. " ; Christianity 52.4%, Buddhism 56.4% and No religion 45.5%. "Symptom of disease"; Catholic 33. 3%. 5) "Religion plays very important role for the attitude of death."; Christianity 66.7%, Catholic 50.0%, Buddhism 51.1% and No religion 37.9%. 6) "After dying, I worry about the unknown world."; Christianity 48. 0%, Catholic 33.3%, Buddhism 43.6% and No religion 53.0%. 7) "The thing that exerts the most effect on the attitude of death is the death of the most close person.'': Christianity 52.4%, Catholic 55. 6%, Buddhism 71.8% and No religion 60.6%. 8) "I. have an individual philosophy of life and death." ; Christianity 71.4%, Catholic 77.8%, Buddhism 61.5% and No religion 59.1%. 15.1) "In the view of hospice care according to the sex, that the religion plays the most important role to nurse the terminally ill patient's.": man 47.5%, woman 61.7%. 2) "In the question that have you ever experienced the spiritual conversation with the patient. "No"; man 47.5%, woman 51.4%. 16. "If the death of the patient is unavoiidable, it should be informed to the family.'; man 80. 0%, woman 83.2%. 17.1) "In the view that the future life exists."; man 32.5%, woman 50.4%. 2) "In the view that the sacrificial rite should be performed simply.; man 67.5%, woman 77.6%. 18. "If you die, do you want to be buried in the ground?" "yes" ; man 45.0%, woman 41.1%. 19.1) "The age that can recognize the death is above 10. " ; man 47.5%, woman 37.4%. 2) "The death is the natural phenomenon that will come to me someday.' ; man 72.5%, woman 68.2%. 3) "The death is an event that an individual can not control."; man 95.0%, woman 90.7%. 20. In the attitudes of the terminally ill patient's nursing according to the sex, 1) ⓐ "When the patient who can not be restored to life needs you, I will do my best for him/her."; man 42. 5%. ⓑ "I will listen to the patient's words holding his/her hands. " ; woman 32.7%. 2) "I will listen to the terminally ill patient's words as much as possible and I must lead him to the condition that he/she accepts his/her death. " ;man 77.5, woman 75.7%. 3) ⓐ "I will do my best in order that the patient acts reasonably according to his/her physical conditions."; man 45. 0%. ⓑ "I prescribe a pain-killer to reduce a pain.'; woman 41. 2%. 21.1) "I have ever talked with others about death."; man 77. 5%, woman 78.5%. 2) "The death should be prepared in advance."; man 55.0%, woman 68.2%. 3) "If I am on limited-timed life, I will try to use the remaining time for an important thing best"; man 27. 5%, woman 30.8%. 4) "When I am on my death-bed, the content that I want to talk with nurse is "Life problem."; man 47.5%, woman 45.8%. 5) "Religion plays very important role for the attitude of death." ; man 45.0%, woman 47.7%. 6) "After dying, I worry about the unknown world."; man 50.0%, woman 47.7%. 7) "The thing that exerts the most effect on the attitude of death is the death of the most close person."; man 60. 0%, woman 63.6%. 8) "I have an individual philosophy of life and death."; man 62. 5%, woman 63.6%.

운동프로그램이 간호대학생의 건강에 미치는 영향

강기선 濟州漢拏大學論文編輯委員會 2009 論文集-논문집편집위원회 Vol.32 No.-

Objective: The purpose of this study was to investigate the effects on physical health 8weeks before and after an exercise program for College students which examined physical health (fitness and shape, body fat). Method: A pre-post test study design post test was used for an experimental group (EG )and a control group (CG). The subjects consisted of a total of 40 nursing students from a single college. The exercise program was carried out for 8 weeks beginning in May 2009. The collected data was analyzed using SPSS 11.0. Conclusion: In the comparison of the mean between the two groups, the physique and physical strength of the experimental group(EG)was more improved than that of the control group(CG). Verification on hypothesis is as follows.- Hypothesis 1 experimental group(EG) practicing in exercise program will improve on physical strength more than control group(CG)not participating in exercise program. This results show almost similarity and show that hypothesis 1 was rejected. - Hypothesis 2 experimental group(EG) practicing in exercise program will improve physique after exercise more than control group( CG). not participating in exercise program. This findings show that hypothesis 2 was supported <p.- Hypothesis 3 experimental group(EG) practicing in exercise program will show more decrease on body weight and BMI after exercise more than control group ( CG ) . not participating in exercise program This findings show that hypothesis 3 was supported <p.

호텔종사원들의 AIDS에 관한 지식정도 및 태도에 관한 연구 : 관광호텔을 중심으로

강기선 제주한라대학 1991 論文集 Vol.15 No.-

Since AIDS was first reported in America in 1981, the terror of the disease has been spread through out the whole field of the country, and also in Korea, we are increasingly concerned about the AIDS. To a far greater degree than most other disease, AIDS elicits highly emotional, prejudicial and hysterical reactions from the public. The purpose of this study was to measure hotel members' knowledge about AIDS and to examine hotel members' attitude and social interaction toward AIDS patient. Data were colleted using a questionaire was made up of three sections; to examine social interaction toward the AIDS patients kelly's social interaction scale was used, to measure knowledge & attitude about AIDS a knowledge and attitude evaluation tool developed by the investigators was used. The data were analyzed using percentages, means, pearson correlation coefficients, ANOVA. The results of this study were as follows; 1. The members were found to have a very limited knowledge of AIDS. 2. Males were more knowledgeable about AIDS than were females. 3. The members may not have perceived the seriousness of AIDS and the majority of members were not personally worried about contacting AIDS. 4. Among the social interacting items, the highest mean ratings on the agreement of interaction were "Willing to continue friendship (3.233) In contrast, the lowest mean ratings were "allow children to visit" (1.513). These results showed that the most hotel members in study were not willing to interact with the AIDS patient.

十二分敎의 수사기법과 붓다의 교화방법

강기선 동아시아불교문화학회 2013 동아시아불교문화 Vol.0 No.14

The twelve divisions Buddhist Canon is a type of Buddhist Literature to compile Buddhist scriptures. Verse and prose is effectively used in the twelve divisions of the Buddhist Canon. It is a canon that engages reader's mind by means of outstanding metaphor and allegory. These technique of literary expression is used by Buddha in a bid edification of people. At first, nine divisions of the Buddhist Canon enlarge the twelve divisions. These are made up sūtra, geya, vyākaraṇa, gāthā, udāna, ityuktaka, jātaka, vaipulya, adbhutadharma, nidāna, avādana, upadeśa. As the Buddhist Canons make clear, it is emphasized to pratice which is based on pure practice[Brahma-carya 梵行]. The Buddha emphasize practice of the twelve divisions of the Buddhist Canon. It could be to people's and heaven's advantage. 문학(文學)은 언어를 예술적 표현의 제재로 삼아 새로운 의미를 창출하여, 인간과 사회를 참되게 묘사하는 예술이라는 점에서 불교경전 또한 여기에 속한다고 볼 수 있다. 삼장(三藏) 십이분교(十二分敎)는 불교경전의 서술형식을 열두 종류로 구별한 것으로써, 이것은 곧 모든 불교의 총칭이며 불교문학의 진수라 할 수 있다. 십이분교의 각 항목은 계경(契經)․응송(應頌)․기별(記別)․풍송(諷頌)․자설(自說)․연기(緣起)․비유(譬喩)․본사(本事)․본생(本生)․방광(方廣)․희법(希法)․논의(論議)이다. 이러한 불교특유의 문학적 표현기법들을 부처님은 45년 동안 중생교화의 현장에서 교화방법의 일환으로 사용하셨던 것을 경전도처에서 확인할 수 있다. 특히 경문을 통해 본 십이분교(十二分敎)의 형식을 분석해보았을 때 두드러지게 나타나는 것은 운문과 산문이 효과적으로 사용되고 있다는 것이다. 또한 십이분교에는 탁월한 비유와 우화, 그리고 중생교화에서 있었던 다양한 일화들이, 때로는 소설적 구성으로, 때로는 희곡적 구성 등의 유려한 문학적 표현기법들로 서술되어 있음이 경전 도처에 여지없이 나타나고 있다. 경전에 나타나고 있는 불교문학의 갈래인 십이분교(十二分敎)의 양상들의 과정들을 살펴보면, 처음에는 구분교(九分敎)였던 것이 증보되어 十二分敎의 형식으로 변하고 있다는 것을 알 수 있다. 불교 경전의 도처에서도 잘 보여주고 있듯이, 십이분교를 통해서 결국 부처님이 중생들에게 전하고자 한 전언(傳言)은 이 십이분교의 범행(梵行)에 근거하여 수행해야 한다. 왜냐하면 이러한 12분교의 수행은 자신뿐만 아니라 나아가 천(天)과 인(人)을 이익하게 하고 안락하게 할 수 있다는 것이다. 이것이 부처님이 오늘날 독자들에게 전하는 핵심(核心)전언(傳言)임을 경전은 고스란히 보여주고 있다.

피부암 환자 면담 사례연구

강기선 제주한라대학 1994 論文集 Vol.18 No.-

The purpose of this research was to understand the structure of the lived experience of a man with cancer. The research question was "What is the structure of the experience of a man with MFH (malignant fibrous hoztiocytoma)?" The unstructured interviews were carried out from september, 1994 through December, 1994. They were andio-recorded and analyzed using Joe's method. They are different views on the causing factors of Cancer. Irregular daily habits, fatigue, weak, stress, irregular diet, tension are considered to be related factors. The reaction to cancer can be varied : dispair, acceptance, apathy, anger, anxiety over medical expense. Over a period. of illness, A man experiences side effects of medicine, dull severe pain, loss of appetite, withdrawal, of activities. The nurse, by providing empathetic support, should be a person with his feeling and share his experience.

중년여성의 운동 및 일상생활활동이 신체구성 및 혈중지질에 미치는 효과

강기선 濟州漢拏大學論文編輯委員會 2010 論文集-논문집편집위원회 Vol.33 No.-

Purpose: The purspose of this study an was to provide basic data for planning an optimal exercise training and exercise program to help health maintenance and promotion of middle-aged women on the base of investigating, measuring and analyzing the results of affective state on body composition and blood lipid mass. Method: 1) The subjects are composed of 43 middle-aged women living in city. 2) Body composition was compared by measuring body fluid, muscle mass, lean body mass, body fat ratio, abdominal fat , body fat mass, and body mass index. 3) Blood lipid mass was compared by measuring TC, TG, LDL-C HDL-C. Conclusion: Verification on hypothesis is as follows. Hypothesisl: The result will be shown that a group performing regular exercise is more positive than a group who doesn’t exercise regularly in the comparison of body composition. Hypothesis I is supported. The result of this study showed statistically significant differences between the group with regular exercise and the group with irregular exercise on the comparison of body composition factors in body fat, abdominal fat, and fat mass. (p. Hypothesis 2: The result will be shown that the group performing regular exercise shows more positive results in blood lipid mass than the group who doesn’t perform regular exercise. Hypothesis 2 is dismissed by this result. Hypothesis 3: The result will be shown that the group with a high degree of activity is more positive in daily life than the group with low activity degree in the comparison of body composition. Hypothesis 3 is dismissed by this result. Hypothesis 4: It will be shown that the group with much activity degree in daily life shows more significant difference of blood lipid mass than the group with less activity degee. Hypothesis 4 is dismissed by this result. Recommendations To improve the health of middle-aged women, it is suggested that continued research for developing exercise programs is needed.

노인복지시설 장기요양시설 및 서비스 프로그램에 관한 연구

강기선 제주한라대학 1996 論文集 Vol.20 No.-

The proper goals of a long-term care institution are to provide services designed to maintain, support, and improve the elderly's optimum level of physical, mental, and psychosocial funtioning. In order to achieve this objective the elderly's charicterristics and service needs should be assessed and categorized the types of care and economic status before placing the elderly person into a facility. Also each institution must develop needed service programs. Service programs of long - term care facilities were medical care, nursing care, physical therapy, exercise therapy, dietary therapy, recreation, counselling, and chaplainsy service. But recreation, exercise, and leisure activity service was not activated because of lacking man power to lead such programs. Especially there is a lack of physical therapy in the care home, social service in the nursing home, and dietary service in general. Staffing Patterns of long - term care facilities revealed deficiency of nurse, physical therapist and dietician. Administration of long - term care facility were carried out by non professionals who evaluated elderly's care of the facility and assessed health status before entering the facility. Considering these findings and conclusions, the following recommendations are made. The need for long - term care facility should be assessed by multidimensional measurement. Planning of new facility , manpower, resource allocation should be on the basis of demand derived service need measurement. Service programs should be developed in respons to type of care and service need.

『화엄경』「광명각품」에 나타난 교학사상

강기선 동아시아불교문화학회 2022 동아시아불교문화 Vol.- No.49

본 연구는 화엄경 「광명각품」에 나타난 교학사상에 대하여 살펴본 논문이다. 이 품의 핵심은 문수보살의 입을 빌어 총 10명의 수(首)자 돌림의 보살들이 등장하여 붓다의 의업(意業) 즉, 광명이 불가사의하며 자유자재함을 설하고 있다는 것이다. 이것은 크게 5가지로 정리할 수 있는데, 첫째는 「광명각품」은 이름 그대로 “광명을 비추어 깨달음을 주는 품”이라는 뜻이다. 붓다가 이 품에서 발바닥으로 광명을 나타내시는 것은 신심이 불과(佛果)에 오르는 근본바탕이 된다는 뜻으로 여래의 광명과 광명의 깨달음을 여는(開覺) 것을 말한다. 둘째는 「광명각품」의 구성과 중심사상에 대해 언급해보면, 먼저 이 품의 구성은 전체적으로 10부분의 ‘장행과 게송’으로 이루어져 있다. 게송구와 게송 수에서 약간의 차이가 있으나, 내용적으로는 차이가 없고 서로 동일하다는 것을 알 수 있다. 셋째, 「광명각품」의 중심사상은 문수보살이 설주가 되어 9수(首)보살과 시방세계 보살들이 나타나 게송으로 불세계(佛世界)를 찬탄하면서 광명으로 불(佛)의 지혜와 불(佛)의 의업(意業)경계가 한량없음을 나타내고 있는데, 「광명각품」에서 붓다가 발밑에서 광명을 놓은 것은 결과로써 믿음을 이루는 시초임을 밝힌 것을 의미한다. 왜냐하면 십신이 이루어져야 십주→십행→십회향→십지에 도달하여 등각→묘각에 들어갈 수 있는 보살 수행계위의 가장 기초가 되기 때문이다. 넷째, 백억 광명의 숫자를 말한 것은 법계에 두루 한 광명이 비치는 국토가 모두 백억이기 때문이다. 처음에는 1삼천대천이라 말하고, 그 다음은 더 넓어져서 말로 설명할 수 없는 법계와 허공계에 이른다는 것이 광명의 영역이라고 명시하면서, 이것을 품에서는 비추는 영역을 총 10중으로 교설하고 있다. 다섯째, 십수(十首)보살 법문에 담긴 전언은 광명 속에서 일체처의 문수보살이 동시에 게송을 설하여 불(佛)의 열 가지 덕(佛十德)을 찬탄하고 있다는 것이다. 그러나 품에서는 실제로 십수보살은 설법하지 않고, 십수(十首)보살을 대신하여 여기서 문수가 설하고 있다. 이것은 법이 슬기(慧)로부터 나옴을 보이고, 반야의 소증(所證)을 총체적으로 밝힌 것이라는 것을 알 수 있다. This study examines the Ideas of Teaching and Learning found in 「Gwangmyeonggakpum」 of Avatasaka sūtra . The key point of this varga is that begging for words from Mañju Bodhisattva, total 10 Bodhisattvas having Su (首) in their names preaches about Buddha’s Uieop (意業), that is prabhā being mysteriousness and free. This can be organized largely into five parts. First, as it literally means, 「Gwangmyeonggakpum」is “the varga that enlightens us with the light shined by it”. In this varga, Buddha manifests prabhā with his sole, which means the faith forms the grounds to reach the fruit of Buddha (佛果bulgwa), and it refers to the opening of Tathāgata’s prabhā and prabhā’s Buddha. Second, concerning the organization and main ideas of 「Gwangmyeonggakpum」, first, this varga consists of 10 ‘janghaeng and gāthā’ overall. Although gāthā-gu is somewhat different from gāthā-su, we can see they are identical with no difference found in contents. Third, let’s consider the main ideas of 「Gwangmyeonggakpum」 then. With Mañju Bodhisattva as the main preacher, nine Su (首) Bodhisattvas and Bodhisattvas from all over the world appear to admire the world of Buddha (佛世界) with gāthā and say Buddha’s wisdom and Uieop are limitless for his prabhā. In 「Gwangmyeonggakpum」, Buddha puts prabhā under his sole, and it implies that the consequence is the very onset to actualize faith. It is because only when sipsin is done, one can reach sipju→sipjhaeng→siphoehyang→sipji and then enter deunggak→myogak. Therefore, it is the most basic step in the hierarchy of Bodhisattva cultivation. Fourth, the number of ten billion was mentioned about prabhā, and it is because in dharmadhātu, the number of lands on which a single prabhā can be shined evenly is ten billion. At first, it is mentioned as Smcheondaecheon, and next, it gets larger and comes to reach dharmadhātu that is inexplicable and the empty world. This is the area of prabhā, they say. The area being shined is preached in the varga as total 10 jung. Fifth, according to the messages from Sipsu Bodhisattvas’ Buddhist writings, within prabhā, Mañju Bodhisattvas of Ilchecheo (一切處) preach gāthā all at the same time to admire Buddha’s 10 virtues. In the varga, however, Sipsu Bodhisattvas do not preach, but Mañju does it on behalf of them. We can see that this tells us dharma comes from wisdom and reveals prajñā elevated and gained, that is Sojeung (所證) holistically.