사례발표 - D 발표장 / D - 1 : MBR ( Membrane Bioreactor ) 을 이용한 침출수의 처리사례 ( Pilot scale )

강문선,안원영,임성균,최광호 한국물환경학회 ( 구 한국수질보전학회 ) 2000 한국물환경학회·대한상하수도학회 공동 춘계학술발표회 Vol.2000 No.-

성철스님의 선수행관에 대한 一考

강문선 한국불교학회 2005 韓國佛敎學 Vol.40 No.-

뇌과학에서 바라본 체육활동의 이해

강문선 한국스포츠교육학회 2014 우리체육 Vol.- No.11

코오롱건설㈜ 기술연구소 분리막을 이용한 침출수처리

강문선,안원영,임성균,최광호 한국폐기물자원순환학회(구 한국폐기물학회) 2000 한국폐기물자원순환학회 추계학술발표논문집 Vol.2000 No.-

템플스테이의 諸問題

강문선 한국불교학회 2008 韓國佛敎學 Vol.50 No.-

The Templestay Program was first introduced in Korea to provide foreign visitors with the opportunity to experience traditional Buddhist culture in ancient temples during the 2002 World Cup co-hosted by Japan and Korea. At present about 60 temples all over the country serve the new-cultural-adventure seekers, local or foreign, in weekends with various programs combining Korean culture and Buddhist practice. The program has proved to be a successful national tour project. The purpose of this study is to diagnose the current situation of Templestay focusing on its management and quality of programs and, on the basis of this result, to seek possible solutions for the any problems and available methods for the development of the program. To meet this purpose, this research refers to the cases of temple-stay programs in America as the benchmarking models. For the base of this discussion, especially on the current situation of Templestay, “The Study for the Revitalization of Templestay Program”, an analysis of questionnaires filled out by program participants, was used. According to the respondents, The “Talk with a Monk” program is the most favored program among domestic participants, followed by Buddhist culture experience programs such as tea ceremonies and Buddhist text copying. Hiking to nearby mountains is the least favored. The inconveniences that were mentioned are “Low regard for other participants”, “Monotonous and stereotyped programs”, and “Shortage of individual relaxation time”, along with complaints about the accommodation facilities, hygiene, toilets and food. As for foreigners, the “Meditation” program gained the highest credit and “Talk with a Monk” and Buddhist culture experience programs follow it. The inconveniences for them are; “Low regard for other participants”, “Shortage of individual relaxation time”, accommodation facilities, food and stores. The above answers show that the participants, in general, are not satisfied with the one-sided procedure and stereotyped programs. In comparison, the temple-stay programs in America (SFZC [both urban and rural programs], Deerpark Monastery, CIMC, IMS, etc) adopt participant-friendly policies; the kinds and contents of programs are reported on the Internet 6 months in advance, they hold the same events every month, plus they prepare special events, all programs and meditation sessions are provided according to the level of the participants, various on-going programs give a wider range of choice, a store at each center enables the people to get necessities, and participants can decide the length of participation. As a special point, they have a membership and volunteer system and provide the registered members and volunteers with benefits such as a discount on participant fees. Another feature of American temple-stay programs is that they do not change programs according to the length of the temple-stay programs, though exceptions can be made with input from the participating group. This study suggests that, for the development of Korean Templestay programs, more attention should be paid to active public relations, various differential programs, membership and volunteer systems, comfortable accommodations and facilities, more individual relaxation time, and communal work and food. Templestay characterized by the combination of traditional Korean and Buddhist culture is a good device to widen the road to Buddhist culture and teachings. To make the best of this opportunity, temples should create a variety of on-going programs and specialized events. Those programs that family members can join together will be instrumental, too. Especially, follow-up contacts with the participants and an active volunteer system will promise good results. Accompanied with all these efforts, Templestay will claim a higher place in the array of well-being programs for people in this modern society.

On the Meaning of “Faith (信)” in Early Chan School

강문선 동국대학교 불교학술원 2009 International Journal of Buddhist Thought & Cultur Vol.12 No.-

Kanhua Chan investigates a specific gongan 公案 or hwadu 話頭, gives rise to a doubt-mass from it, reaches the state of no division between the doubt-mass and gongan before achieving final enlightenment. Based on the faith in original enlightenment, such methodology is in turn considered the actualization of the faith. At all events Chinese Chan, whether before or after the emergence of Kanhua Chan, is centered around the faith. This article examines the meaning of ‘faith’ suggested in the early Chinese Chan School from Bodhidharma to Daoxin 道信 (580-651), and further investigates the perspectives of ‘faith’ in the original enlightenment proposed in the Mahayana tradition and the Chan training system of the Song Dynasty. The meaning of faith in Chinese Chan school is summarized as follows: 1. Faith in the Way, or faith in the Buddhist Way 2. Faith in self (on the ground that self and others have the same Buddha nature) 3. Faith in the sitting meditation (three prerequisites for the training of Kanhua Chan) 4. Faith in the Buddhas and patriarchs Since Kanhua Chan takes the view of actualizing enlightenment rather than original enlightenment, it may seem to develop from faith to practice, and then to actualization by stages; but ultimately it is an attempt to acquire self-faith through a gongan. The faith put forward in Kanhua Chan involves doubt (or a thorough self-criticism), which is in turn derived from the faith. From the standpoint of Kanhua Chan, the faith suggested by the early Chan masters like Bodhidharma involves the idea of sudden enlightenment, while in Kanhua Chan that is used as the confidence or belief in the doctrine, showing similarities to that of early Buddhism.

당~송대선의 開悟(개오)에 대한 인식 변화

강문선 동국대학교 불교문화연구원 2012 佛敎學報 Vol.0 No.63

9세기 초, 당대를 대표로 하는 마조선은 ‘自心是佛’ ‘此心卽佛’을 원점으로 하여 그 취지는 ‘卽心是佛’ ‘平常心是道’라는 成句로 요약된다. 중국선종의 실질적인 형성은 바로 마조문하의 이러한 이념에서 비롯된다. 선종은, 당말에서 五代에 걸쳐 5家로 분류되며 북송기 임제종은 황룡·양기파로 분기되고 이 兩派에서는 당대선에 대한 비판의식이 고조된다. 특히 양기파 원오극근의 경우, 사상적으로는 唐의 마조선류의 연장선상에 있다고 생각되지만 ‘있는 그대로의 자기가 부처’라는 생각으로 안주함을 비난하고, 現狀을 타파하는 결정적인 大悟가 반드시 있어야 한다고 주장했다. 본 논문은 이러한 당·송대의 선자들의 開悟에 대한 의미와 인식에 대해 究明해 보았다. 당대선의 주류가 되는 마조를 비롯한 그 문하의 선자들은 본래성과 일상영위는 둘이 아니며 평상이 그대로 佛作佛行이며 이를 ‘平常·無事’라고 하였다. 그러나 평상·무사라고 하여 그대로 안주하는 것은 아니었다. 마조는 문답으로 제자를 접화하여 수행자 스스로가 ‘心是佛’을 실지로 깨닫게 했다. 이러한 접화 방식은 석두계측도 마찬가지였다. 그들은 본래성의 체득을 중요시하였고 개오가 없는 무사는 인정하지 않았다. 당대선을 더욱 발전시킨 임제, 조주, 덕산, 등은 모두 본래 평상·무사인임을 모르고 求佛求心하는 수행자에게는 拳, 棒, 喝, 등을 사용하여 대오하게 했다. 그런데 북송대의 선자들은 당대선을 대오가 없는 무사선이라고 비판 했다. 황룡문하의 照覺(東林)만이 무사선을 계승하지만 동문인 晦堂과 眞淨은 이를 크게 비판했으며 양기문하의 白雲, 五祖, 등 역시 대오를 주장했다. 오조를 嗣法한 원오는 이들의 영향을 받아 그의 저술과 어록 등에서, 無事는 선의 究竟이지만 이는 반드시 개오를 통해서이며, 방법으로 ‘화두참구’ ‘休歇’등을 제시하였다. 이 같은 원오의 무사에 대한 비판은, 선사상적 내실을 경시하고 선을 개오의 방법론으로만 취급하려는 편향적인 경향이 있음을 살필 수 있었다. 당대선이 평상·무사인임을 실지로 깨우치도록 하는 선이었고 송대선 또한 참된 무사는 대오이후라고 강조하는 선이라고 볼 때, 당·송대 선은 모두 개오를 중요시했다고 보며 다만 개오에 대한 인식이 禪者의 견해에 따라 그 의미가 變移되었다고 본다. 이는 역으로 시대별 선류를 결정짓는 원인이 되었다고 볼 수 있다. The Mazu (馬祖) Chan, representing Chan of the Tang dynasty in the early 9thcentury, started from ‘One``s own mind is Buddha (自心是佛)’ or ‘This mind is in itself Buddha (此心卽佛)’, and its main teachings are summarized as the phrases; ‘The mind is Buddha, just as it is (卽心是佛)’ or ‘One`s original mind is, as it is, the Way (平常心是道)’. The substantial formation of the Chinese Chan School (禪宗) originated from these ideas under the Mazu School. The Chan School (禪宗) was divided into ‘Five Houses’ (五家) over the period from the late Tang to the Five Dynasties(五代). Later on, in the North Song dynasty, the Linji School (臨濟宗) branched off into the Yangqi branch (楊岐派) and the Huanglong branch (黃龍派). In these two branches, critical minds were heightened about the Chan in the Tang dynasty. Especially, the Yangqi branch (楊岐派) blamed the Chan traditions in the Tang dynasty on the point that the tradition, though ideologically believed to be extensions of the Mazu (馬祖) Chan , remained steadfast in peace in the thought of ``The mind, just as it is, is Buddha``, and further claimed that there should be an enlightenment which sees into the truth breaking through the present state. Mazu (馬祖) and his disciple practitioner, as the mainstream of the Chan in the Tang dynasty, said that original nature and everyday life are not the two but one and the same, and the ordinary as it is, is the deed of Buddha, so was called “the ordinary is No hindrance.” However, “the ordinary is No hindrance” meant no ‘remaining steadfast in peace.’ Mazu (馬祖), through connecting him with his disciples and leading them to the Way by means of question and answer, let the practitioners themselves realize that ``the mind is Buddha, just as it is.`` This method of ``connecting by means of question and answer`` was also performed in Shitou (石頭) lineage. They regarded mastering of original nature as important and did not recognize ‘No hindrance without enlightenment’. Linji (臨濟), Zhaozhou (趙州), Deshan (德山), etc. altogether made Chan practitioners, who seek for Buddhahood and the mind without knowing that the ordinary is originally no hindrance, acquire enlightenment by using a fist-punching, a stick-striking or a sudden shouting. Chan practitioner in the North Song dynasty criticized the Chan in the Tang dynasty for its being ``No Hindrance Chan`` without enlightenment. Although Zhaojue (照覺) (Donglin; 東林) of the Huanglong branch (黃龍派) alone had succeeded to ``No hindrance Chan`` tradition, his fellow disciplines such as Huitang (晦堂) and Zhenjing (眞淨) criticized severely his succession. Further, Baiyun (白 雲) and the Five Patriarchs (五祖) etc. of the Yangqi branch (楊岐派) insisted upon acquisition of enlightenment. Yuanwu (園悟), who had inherited the dharma from the Five Patriarchs (五祖), being influenced by them, emphasized in his writings and recorded sayings that ``No hindrance``, though it being the ultimate culmination of Chan, is necessarily to be thoroughly penetrated into and proposed as methods thereof ``breaking the gong-an`` and ``repose yourselves with mindfulness`` etc. In my inquiries, however, I could find out that Yuanwu (園悟)`s criticism on the doctrine of ``No hindrance`` of the Chan in the Tang dynasty has the inclination to treat a Chan as a mere methodology of enlightenment, while thinking light of its internal stability in the historical context of Chan thoughts. This criticism is believed to have originated from the way of thinking of Yuanwu (園悟) and the like, which intends to evaluate thoughts by the difference in methodology rather than in content. Viewing that the Chan in the Tang dynasty was one which made practitioners themselves realize the doctrine of “the ordinary is No hindrance” and that the Chan in the Song dynasty was also one which emphasized the knowledge of true “No hindrance” only after enlightenment, it is considered that Chans in the Tang and Song dynasties altogether highly regarded the enlightenment and that its perception alone varied according to th

석두희천의 (石頭希遷) 선사상

강문선 동국대학교 불교문화연구원 1998 佛敎學報 Vol.- No.35

Effects of Sagittal Spinopelvic Alignment on Motor Symptom and Respiratory Function in Mild to Moderate Parkinson`s disease

강문선,천상명,성혜련,이혜영 대한물리치료학회 2019 대한물리치료학회지 Vol.31 No.2

Purpose: This study examined the effects of sagittal spinopelvic alignment on the clinical parameters, motor symptoms, and respiratory function in patients with mild to moderate Parkinson’s disease (PD). Methods: This study was a prospective assessment of treated patients (n=28, Hoehn and Yahr (H&Y) stage 2-3) in a PD center. Twentyeight subjects (68.5±5.7 yrs) participated in this study. The clinical and demographic parameters, including age, sex, symptoms duration, treatment duration, and H&Y stage, were collected. Kinematic analysis was conducted in the upright standing posture with a motion capture system. A pulmonary function test (PFT) was performed in the sitting position using a spirometer. The motor symptoms were assessed on part III of the movement disorder society sponsored version of the unified Parkinson’s disease rating scale (MDS-UPDRS). SPSS 18.0 was used to analyze the collected data. Results: The exceeding 12 degrees group of the lower trunk showed significantly higher on the clinical parameters than the below 12 degrees group. In addition, the exceeding 12 degrees group of the lower trunk showed a significantly lower forced expiratory volume at one second (FEV1) / forced vital capacity (FVC) (%) and 25-75% forced mid-expiratory flow (FEF) (L/s) than in the below group. On the other hand, there was no difference in the upper trunk and the cervical pelvis between the groups. Conclusion: These findings suggest that the sagittal balance in the lower trunk is related to the clinical parameters and respiratory function, but not the motor symptoms in patients with mild to moderate PD.

당대 선자들의 機緣 문답과 깨달음

강문선 한국사상문화학회 2013 韓國思想과 文化 Vol.69 No.-

The purpose of this article is to investigate cases of Chan enlightenment by analyzing dialogues exchanged between disciples of Mazu and Shitou of the Huineng lineage during Tang China. This investigation will allow us to grasp how the original form of Tang Chan and practitioners’ enlightenment were expressed. To reach this purpose I examine such texts as the Zutang ji 祖堂集 published in 1245, and the Jingdae chuandeng lu 景德傳燈錄 compiled in 1004. To examine developmental aspects of both Mazu and Shitou lineages, I conclude that both arrive at the Chan emphasizing emptiness of prajñā with an ideological axis of “mind is in itself the Buddha 卽心卽佛.” Mazu and Shitou first of all reveal characteristics of conflicting tendencies: the former asserts ‘the function is in itself the original nature,’ whereas the latter, ‘the mind excluding its function is the original nature.’ And Shitou also used a method of unexpectedly calling back, to arouse a sudden enlightenment, when his disciple was doubtful about his teaching. However, there occurred some changes in terms of teaching among each of the lineages. In the Mazu lineage “no mind no Buddha 非心非佛” or “not this thing 不是物” emerged while categorically negating “the mind is in itself the Buddha.” And in the Shitou lineage the Chan emphasizing “non-discrimination” or “casting off 放下” appeared from “this very thing (the original nature).” Nevertheless, all these forms of Chan ultimately aim at “seeing the Buddha in everyday life.” Like this, superb Chan masters in the Tang era did not try to expound Chan but guided their students into enlightenment by using dialogues. Viewed in this light, these dialogues between Chan practitioners acted as opportunities for enlightenment. 본 논문은 ‘깨달음’을 지향하는 중국 당대 혜능 문하의 마조·석두계 선자들의 문답을 통해 그들의 깨달음을 고찰하는 것이다. 이는 당대의 선의 원상(原像)과 또한 각 선자들의 ‘깨달음’의 표상이 어떻게 나타났는지를 알아보는 것이다. 이를 위해 선종사서의 최고(最古)문헌격인 당말오대에 편집된 『조당집』과 송대의 선적인 『경덕전등록』을 중심으로 고찰 해 보았다. 이러한 양 선계의 선법의 전개를 살펴보면, 그들은 ‘즉심시불’의 이념을 축으로 하여 결국 양 측은 반야 공관적 선으로 귀착해 감을 살필 수 있었다. 우선 출발은 마조와 석두는 대립적 선의 성향을 가진다. 마조는 ‘작용이 바로 본래성’이라고 하지만 석두는 ‘작용을 제각한 마음’이 본래성이라고 했다. 이에 대해 의심하는 선자들에게는 그들은 선자를 곧 바로 불러(=是什摩) 깨치게 하였다. 그러나 각 계통은 변동이 일어난다. 마조계는 ‘즉심시불’를 정면 부정하는 ‘비시비불’ ‘부시물’의 선을 보이고 석두계는 ‘바로 이 놈(本來性)’에서 ‘비사량’ ‘방하(放下)’의 선을 드러냈다. 그러나 이 모든 선은 궁극에는 ‘일상에서 부처를 보는 것’이었다. 당대의 선장은 이처럼 문답으로 깨치게 하거나 접근하게 했으며 깨달음을 설명하지 않았다. 당대 선자들의 문답은 결국 깨침의 기연이 되었다.