치매예방과 노인가구를 위한 공유공간 및 공동체주택 연구 -노인케어 커뮤니티형 공동체주택 공유공간 사례 중심으로-

엄미경(Um, Mi-Kyoung) 대한건축학회 2021 대한건축학회 학술발표대회 논문집 Vol.41 No.2

This study aims to find out the current status of common spaces in small public housing and community housing that is developing in line with the current aging population, and to present an analysis for their effectiveness and utilization as spaces that provide public and private convenience. It also responds to rapidly proceeding entry into the super aging society and diversification of shared spaces in low-rise residential or public rental housing where senior citizens and single-person households mainly reside. This study extracts basic keywords that can be prepared based on preceding research and divides the composition of common spaces in facilities for the elderly. This paper categorizes and analyzes the common spaces of few community houses based on tangible and intangible environments, and based on this analysis when the space is actually reflected, it sets the direction of practical improvement of the space.

중국 成語사전의 ‘百尺竿頭’ 용례와 의미 考察

嚴美鏡(Um, Mi-kyoung) 중국어문학연구회 2019 중국어문학논집 Vol.0 No.116

Settled as a idiom by means of practice in Buddhist Chan school, “百尺竿頭(the summit of a bamboo pole)” has a stark difference in meaning in Korea and China today. When called “百尺竿頭進一步(take a step further from the summit of a bamboo pole)”, Chinese people now accept it as meaning to elevate it to another level from the highest status or level, but in Korea, it means taking another step at the risk of life and death in a precarious If the speaker’s intention and acceptance of the Listener’s is different between the countries and organizations or individuals that come and go as languages, the speaker will have a great misunderstanding and disrespect in diplomatic and various exchanges, so we should know and use the meaning clearly to promote exchanges between the two. It should be well understood according to context and circumstances, as it can be used in some cases, or by recognizing the meaning of each other as a different meaning. The purpose of this study is to extract the use of ‘百尺竿頭’ from various Chinese dictionaries and analyze its meaning on a case-by-case basis, to find out its origin, and to reveal the differences between the meanings currently recognized in Korea and China. It was thought that it was important to know properly and listen to a metaphor for the use of it, as the difference in meaning could lead to serious misunderstanding in diplomacy or in various other relationships, and that this thesis was also meant to clarify the nature of the practice spirit of the Seon practitioner.

『선원제전집도서(禪源諸詮集都序)』 선교일치 십소이(十所以)에 드러난 규봉종밀의 선교관(禪敎觀)

嚴美鏡 ( Um Mi-kyoung ) 동아시아불교문화학회 2020 동아시아불교문화 Vol.0 No.44

종밀은 『선원제전집도서(禪源諸詮集都序) 』에서 선문의 근원을 설하는데 있어서도 경론을 관련지어 설하였으며, 궁극적으로는 선문의 모든 수행의 근본은 경론을 근거하여야 함을 밝히고 있다. 경론을 이끌어서 선과 일치시키고자 하는 이유를 설한 ‘선교일치(禪敎一致)의 십소이(十所以)’에서 교문의 경론에서 설하는 요지에 근거하여야 선의 가르침도 정통성을 갖는다는 논리를 통해 부처님의 가르침으로써 선문을 융섭하고자 하는 그의 의도를 볼 수가 있다. 이는 당시 마조의 홍주종이 흥세함에 따라 교학의 약세로 말미암아 화엄종의 제5조였던 막중한 위압감으로 인해 화엄교학을 선문과 일치시키고자 함을 알 수 있고, 선문 가운데에서도 그가 속한 하택종의 교의로서 여타의 선문과 비교하여 그 우위를 설함으로써 하택종의 제5조로서 당시 흥성하고 있던 홍주종을 의식한 면도 엿볼 수가 있다. 종밀은 선종의 ‘달마가 전한 심(心)의 의미’에 대해 선종 내 4종의 종파에 전해 내려오는 가르침의 내용을 비교 분석하고 심천득실을 판명함으로써 달마의 ‘심’은 결국 하택종으로 흘렀음을 증명하는 것으로 당시 종밀의 시대적인 문제의식이 반영되었다. 당시 갈등을 빚고 있던 선종 내 여러 종파 간의 대립을 해소시키고자 한 그 나름의 해결방식을 사용하여 선문을 통합하려고 하였다. 또, 선문의 가르침도 결국 교문의 경론에서 의거하기 때문에 선과 교가 다를 바 없음을 설파하는 것으로서 선과 교를 일치시키고자 하였다. 이러한 종밀의 깊은 심중에는 선문의 하택종의 정통성과 약해져가는 교문의 입지를 다지기 위한 일환으로 선교일치의 이론을 펴게 된 것이다. 선문의 입장에서 화엄종을 융섭하고자 한 보조 지눌과는 반대 입장이었던 종밀의 선교일치의 주장 속에는 선이 흥성해감에 따라 화엄종 제5조로서 화엄교를 지키고자 하는 그의 입장이 엿보인다. 또한, 선문의 하택종의 제5조이기도 한 그는 선문의 4종 가운데에서도 하택종의 종지가 우위가 됨도 논하고자 하였다고 본다. Zongmi also described the source of the Chan school in the 『SeonWonJeJunJipDo Seo(ChanYuanZhuQuanJiDouXu; 禪源諸詮集都序) 』, and in the end, it is clear that the basis of all the practice of Chan school should be based on the Sutra. The Buddha through the logic that the teaching of Chan has legitimacy only if it is based on the gist of the scriptures of the Doctrine school in ‘Ten reasons of harmonious integration of Chan and Doctrine’, which explains the reason to lead the scriptures to match the good. You can see his intention to cultivate Chan school through the teaching of. It can be seen that, as Mazu’s Hongju Order became prosperous at the time, due to the weakening of teaching, he wanted to match Huayan doctrine with the Chan school. By explaining its superiority compared to Chan school, it is possible to glimpse the consciousness of Hongju Order, who was prospering as the 5th Great Master of the Heze Order. Zongmi compared and analyzed the contents of the teachings passed down to the four sects of the Chan school on the meaning of ‘the heart(心) conveyed by the Damo(達摩)’ of the Chan school, and found teaching of the deep and shallow, gains and loss. By proving that, Zongmi’s consciousness of problems of the times was reflected. In order to resolve the confrontation between the various sects within the Chan school that was causing the conflict at the time, he tried to unify the Chan school by using its own solution. As a result, Zongmi’s deep intention was to unfold the theory of missional unity as part of securing the legitimacy of Heze Order of Chan school and its weakening position. From the point of view of Chan school, in the argument of the missionary unity of Zongmi, who was opposed to Jinul, who tried to cultivate the Huayan Order, his position to protect the Huayan Order as the 5th Great Master of the Huayan Order is seen as the Chan school rises. In addition, it can be said that he, who is also the 5th Great Master of Heze Order of Chan school, wanted to argue that the ending of Heze Order became the dominant among the four sects of Chan school.

『벽암록(碧巖錄)』을 통한 대혜 종고 이전의 간화선 수행 근거 고찰

엄미경 ( Um¸ Mi-kyoung ) 동아시아불교문화학회 2021 동아시아불교문화 Vol.- No.47

간화선은 대혜 종고 시기에 문자선과 묵조사선의 폐해로 인해, 제대로 된 수행법을 선보이겠다는 대혜 종고 자신의 수행행로에 따라 대오각성의 계기가 된 화두 참구 수행법이었다. 간화선을 통해 정치적으로나 사회적으로 송대 사회를 이끌던 당시의 지도자 계층인 사대부들에게 교화를 펼쳤다. 이러한 간화선은 대혜 종고가 창안한 것이 아니라, 대혜 종고 자신도 스승인 원오극근으로부터 지도받은 것이었고, 원오 극근 또한 그의 스승 오조 법연으로부터 지도받은 수행법이었으며, 위로 거슬러 당대(唐代) 선사들의 수행법이기도 하였음을 『벽암록』을 통해 확인하였다. 다만, 대혜 종고 시기에 승속을 불문하고 사회적으로 불교의 선어록을 열람하고 선을 수행하던 분위기에 따라 선을 알음알이로 이해하려는 문자선의 만연으로 인해 간화선을 다시금 현창하였고, 한편에서 유행하던 묵조사선의 폐해에 의해 간화선 수행법과 사상을 올바르게 정립하였던 것이다. 그래서 본 논고에서는, 간화선은 대혜 종고가 창안한 것이 아니라 더욱더 현창하고 정립한 것이기 때문에 간화선 창안설에 대한 문제제기로서 제언하는 것이다. 『벽암록』을 통해 화두와 공안의 개념을 살펴보고 공안선과 간화선의 정의를 고찰함으로써 당대(唐代) 시기에도 간화선 수행이 엄연히 존재하였음을 확인하였다. Ganhwa Seon was a method of carrying out investigation of hwadu(話頭; Key-phrase) which triggered Great enlightenment in accordance with Dahui Zonggao’s own practice way of showing proper performance due to the harmful effects of the Munja Seon(文字禪; Literary Seon) and Mukjo Seon(黙照禪; Silent illumination Seon) during the period of Dahui Zonggao, and was used to educate the nobility, the leaders of the time who led the Song Dynasty society politically and socially through the Ganhwa Seon. It was confirmed in the Biyan-lu(碧巖錄; The Blue Cliff Record) that Dahui Zonggao was not invented by Dahui Zonggao, but that Dahui Zonggao himself was guided by his Seon master Yuanwu Keqin(圓悟克勤; 1063-1135), and that Yuanwu Keqin was also guided by his Seon master Wuzu Fayan(五祖法演; 1024-1104), and that the Ganhwa Seon became the practice of many Seon master as it went up. However, during the period of the Dahui Zonggao’s reign, the social atmosphere, was used to read the Buddhist scriptures and perform good deeds, along with the widespread use of Munja Seon to understand the good as well as the harmful effects of Wrong Mukjo Seon, which was popular in the past, to re-emerge the practice method and idea of Ganhwa Seon and was also established. Therefore, this thesis argues that Ganhwa Seon was not invented by Dahui Zonggao, but was revealed and established, and suggests as a raising question of Dahui Zonggao’s invention of the Ganhwa Seon. This trend of Ganhwa Seon has enriched the history of Seon school of China, and the Seon veins of the Linjiyixuan(臨濟義玄; ?-867) continued to flow and bloom in Korea. By examining the concept of Hwadu and Gong-an and considering the definition of Gong-an Seon and Ganhwa Seon, Biyan-lu(碧巖錄) confirmed that the performance of simplified ships existed even during the Tang dynasty.