학술발표 : 현대인의 건강증진방안 : 치료레크리에이션 무용동작이 당뇨 , 고혈압 , 고지혈증노인의 혈당 , 혈압 , 혈청지질에 미치는 영향

백영호(Yeong Ho Baek),염원상(Won Sang Yeom),김세종(Se Jong Kim),염종우(Jong Woo Yeom),한성섭(Sung Sup Han),서혜림(Hea Lim Seo),기운서(Un Seo Gi),이현미(Hyean Mee Lee) 한국운동영양학회 2001 한국운동영양학회 학술발표논문집 Vol.- No.9

천태(天台)의 십선계(十善戒) 사상과 대한불교 천태종의 십선법(十善法)

이기운 ( Lee kiwoon ) 천태불교문화연구원 2020 天台學硏究 Vol.23 No.-

십선계(十善戒) 사상은 천태대사의 초기 저작부터 삼대부(三大部)를 비롯한 지관서에 널리 들어 있다. 천태대사가 교단의 기강을 바로잡고 천태교단을 정비하기 위해 제정한 입제법(立制法)이나, 교단의 경례법(敬禮法)에는 십선계(十善戒)가 명문으로 들어 있지는 않다. 그러나 계를 범하였을 때 닦도록 한 참회행에는 신 · 구 · 의 삼업에 의한 악업을 닦도록 하여 십선계의 정신이 들어 있다. 이외에도 방생비문(放生碑文)이나 초기 저작인 『법화삼매참의』 등의 참법류, 『석선바라밀차제법문』 등의 지관류 저술에 십선계가 수용되어 있어서, 천태교단에서 십선계는 단순한 율의 (律儀) 뿐만 아니라 수행의례로 중시되었다. 특히 천태의 삼대부 중에서 『법화문구』에서는 정공계(定共戒)로 선정을 닦고, 도공계(道共戒)로 무루지(無漏智)를 얻는 계승(戒乘)의 실천단계를 밝히고 있다. 또 『법화현의』에서는 선도(善道)에 속하는 인간이나 천인의 교문(敎門)으로 보는 유루(有漏)의 십선(十善)으로부터 무루심으로 청정하게 수지하는 십선성계(十善性戒)를 주장하고 있다. 또 『마하지관』에서는 성계(性戒)의 십선이 계바라밀의 근본이 된다고 하면서 선정과 지혜를 얻는 원교의 무작(無作) 계행을 밝히고 있다. 이러한 천태학의 십선계사상은 교단의 근본율의와 신도의 중요한 생활지침으로 삼는 대한불교천태종의 십선도 정신에 중요한 사상적 기반이 될 것이다. The philosophy of the Ten Good Deeds is pervasive, from the early writings of Zhiyi to the books of samatha vipassana and including the three most important works composed by Zhiyi. The Ten Good Deeds is not explicitly included in the Lizhifa (立制法), Jinglifa (敬禮法), which Zhiyi established for the purpose of putting discipline into the Tientai Sect and placing the sect in order. However, the spirit of the Ten Good Deeds is included in repentance-resolution (懺悔ksamayati), which was training required when the deeds were violated to remove the evil karma that derives from the three gates of karma―the body, speech, and mind. Furthermore, as the Ten Good Deeds was received into Zhiyi’s writings including the inscription on life release, and his early writings included the repentance methods such as Tientai’s Repentance Ritual of the Saddharma-pundarīka-samādhi (法華三昧懺儀) and the samatha vipassana writings such as Explanation of the Gradual Method of the Perfection of Dhyana (釋禪波羅密次第禪門), the Ten Good Deeds was prized not merely as ceremonial discipline but also as training procedures in the Tientai Sect. Of the three most important works composed by Zhiyi, Words and Phrases of the Lotus Sutra (法華文句) shows the steps for practicing discipline and enlightenment that can be used as training for dhyana and samadhi (“dwelling in tranquility”) through tranquil moral precepts (定共戒) and obtains no-leaking wisdom (無漏智) with immaculate moral precepts (道共戒). Profound Meaning of the Lotus Sutra (法華玄義) suggests that the Ten Good Deeds (十善性戒) that is received and kept well is clean with an undefiled mind, as opposed to the defiled Ten Good Deeds, which is regarded as a doctrinal door by a person who belongs to the method of meditation or heavenly beings. And The Great Treatise on Concentration and Insight (摩訶止觀), which argues that the Ten Good Deeds of the fundamental precepts makes the foundation of sila-paramita, discusses the non-action observance of precepts of the perfect, unsurpassed, or comprehensive teaching that obtains dhyana, samadhi, and wisdom. Thus, the Tientai school’s philosophy of the Ten Good Deeds should make an important philosophical foundation of the Ten Good Deeds of Cheontaejong of Korean Buddhism, which serves as the fundamental discipline of the sect and believers’ crucial guidelines for daily life.

3축 가속도 자이로 센서를 이용한 속도값 산출 알고리즘

김기운(Ki-Un Kim),이희열(Hee-Yeol Lee),라승탁(Seung-Tak Ra),고태영(Tae-Young Ko),곽동훈(Dong-Hoon Kwak),김재형(Jae-Heong Kim),이영지(Young-Ji Lee),김홍직(Hong-Jik Kim),성재민(Jae-Min Seong),이승호(Seung-Ho-Lee) 대한전자공학회 2018 대한전자공학회 학술대회 Vol.2018 No.11

In this paper, we propose an algorithm that corrects the acceleration value by calculating the gravity acceleration value applied to each axis by using the angle value according to the gravity acceleration. First, acceleration and angular velocity are measured using a 3 - axis acceleration gyro sensor. Second, the measured value of the 3-axis acceleration gyro sensor integrates the angular velocity and measures how tilted it is in real time.Third, after measuring the angle, the acceleration must be subtracted from the gravitational acceleration. At this time, the degree of influence of gravitational acceleration varies depending on the inclined angle, so it should be subtracted in consideration of the angle.Fourth, integrating the value obtained by subtracting the value of gravitational acceleration in consideration of the angle makes it possible to obtain the speed value having the direction, not the speed value having only the size. Experimental results confirm that the acceleration value obtained by subtracting the gravitational acceleration from the measured value of the 3-axis acceleration gyro sensor and the speed value obtained by integrating the measured value can obtain the normal speed value, proving the efficiency of the proposed algorithm in this paper.

건조 하수슬러지를 이용한 토양개량 효과에 대한 연구

권기운(Gi Woon Kwon),이영민(Young Min Lee),박다정(Da Jung Park),전은정(Eun Jeong Jeon),이경호(Kyeong Ho Lee) 한국에너지기후변화학회 2022 한국에너지기후변화학회 학술대회 Vol.2022 No.5

제3차 대한간학회 춘계학술대회 초록집 : 간암 발생 실험 쥐의 Gamma GTP 양성 병소에 대한 조직화학적 검색 및 Autoradiography를 이용한 H3-Thymidine 표지지표에 관한 연구

권기운 ( Kwon Gi Un ),이숭환 ( Lee Sung Hwan ),김홍주 ( Kim Hong Ju ),백인규 ( Baeg In Gyu ),정철헌 ( Jeong Cheol Heon ),유병무 ( Yu Byeong Mu ),이동후 ( Lee Dong Hu ) 대한간학회 1997 Clinical and Molecular Hepatology(대한간학회지) Vol.3 No.2(S)

천태지관에서의 심신(心身)의 병환과 치유

이기운(Ki Woon Lee) 동국대학교 불교문화연구원 2011 佛敎學報 Vol.0 No.58

천태대사의 병환에 대한 입장은 『釋禪波羅蜜次第法門』의 分別禪波羅蜜前方便 제6의 제4 치병방법, 『天台智者大師禪門口訣』, 『請觀音經疏』, 『修習止觀坐禪法要』의 치병 제9, 『摩訶止觀』 정수장 제8의 제3 관병환경에서 밝히고 있다. 지관법문은 정수장과 방편장으로 구성되어 있는데, 방편장에서는 단편적인 설명이 있고 정수장에서 자세히 病患을 다루고 있다. 여기서는 이중에서 특히 지관법문체계의 최고봉이라 할 수 있는 『마하지관』의 병환경과 차제선법을 밝힌 『석선바라밀차제법문』의 방편장을 중심으로 지관법문에서 보는 병에 대한 진단과, 발생하는 원인, 병의 치유를 중심으로 고찰하였다. 천태대사는 心身에서 병의 증상은 맥 형상 소리로 판단한다고 하면서, 여기서는 맥을 통한 진찰과 형색을 살펴 진찰하는 법을 보여주었다. 병의 발생에 대해서는 사대가 순조롭지 못하고, 음식을 조절하지 못하거나, 좌선이 고르지 않고, 귀신 魔가 발생하고, 先世의 業相에 의해 발생한다는 것이다. 이러한 여러 가지 원인이 갖추어지면 四大와 五臟 六神에 병환이 나타남을 알 수 있다. 이러한 병환의 치유는 止에 의해 몸과 마음을 더 이상 방종하지 않게 하고, 氣息法에서 기와 호흡으로 병환을 대치하며, 止觀에서 병환을 관해서 그 실상을 깨닫게 하고 있다. 이와 같이 천태의 지관법문에서 보는 병환은 증세의 진단부터 원인 치유에 이르는 체계적인 의학체계를 보여주고 있어서, 천태의학의 면모를 잘 보여주고 있다. 지관법문에서 천태는 심신의 병은 중생의 삶에서 태생적으로 발생하며, 불도를 이루는 因位에 있는 수행자들에게서 필연적으로 따를 수 밖에 없기 때문에 지관의 다양한 수행법으로 통해서 심신의 병환을 치유하도록 하고 있다. Great Master Tiantai expounded his perspective on the disease(or hindrances) during the practice in the fourth section ``The Method of Healing Illnesses`` 第四治病方法 of the sixth chapter ``Prior Means of Differentiating Meditation Paramita`` 分別禪波羅蜜前方便 第六 in his Explanation on the Stages of Practice of Meditation Paramita 『釋禪波羅蜜次第法門』; in his Verbal Dharma Transmission from Great Master Zhi-yi 『天台智者大師禪門口訣』; in the ninth chapter ``The Cure of Illnesses 治病第九 in his Essentials of Practicing Samatha and Vipasyana Meditation 『修習止觀坐禪法要』; and also in the eighth chapter ``The Right Cultivation`` 正修章第八 in his Great Calm-Observation 『摩訶止觀』. The teaching on the practice of calm and observation is composed of two chapters, ie., the right practice and the skillful means; the former handles diseases in detail but the latter fragmentarily. This article in particular investigated the diagnoses of the diseases arising from the calm and observation, their causes and cures. Such diseases are described at the chapter of ``The Diseases As the Result of the Observation`` in The Great Calm-Observation, the acme of the calm and observation teachings. The symptoms of the mental and physical diseases may be checked by the pulse, appearance and sound, but here the illnesses are shown to be diagnosed through the pulse and appearance. Diseases can take place when the four great elements are out of harmony with one another, when diets fail, when sitting meditation is done inconsistently, when evil demons appear, or when karmas of the former lives develop. Accordingly, various diseases in the four great elements, five viscera and six vital organs will occur if such various causes are met with. For the cure of these diseases, one should prevent any self-indulgence, replace the disease with energy and breathing while awakening to the reality of the diseases through the practice of calm and observation. Like this, the perspective on the disease in the Tiantai`s teaching of calm and observation shows an organized medical system ranging from the diagnosis of the symptoms to the cure of them to the root, which properly shows an aspect of Tiantai`s medical system. In his teaching of calm and observation, Great Master Tiantai proposes to cure the mental and physical diseases through applying various calm-observation practice methods as these diseases inevitably break out from birth in life and stick to the practitioners on the path to the Buddhahood.

천태의 육근참회와 원효의 육정참회

이기운(Lee, Ki Woon) 한국동서비교문학학회 2006 동서 비교문학저널 Vol.0 No.15

고려 개경 사찰 설립 의의와 신행

이기운(Lee, Ki-woon) 국제고려학회 서울지회 2006 국제고려학회 서울지회 논문집 Vol.8 No.-

Establishing the main temples in Gaegyeong, it was since the period of Wanggeon in Korea, when Husamguk(three countries-silla, taebong and hubaekje) was unified and it appointed the place, Gaegyeong, a capital. The first king of Korea, Wanggeon, believed that it was conducted by the mercy of Buddha to unify those three countries. His thought about Buddhism is described under Article 1, 2, 6 of Hunyosipjo and it influenced the Buddhism policy of other successive kings of Korea. The first king of Korea, Wang geon strongly believed that the unification of the three countries was due to the mercy of Buddha and he tried to defend the fatherland through the actual Buddhism issues on the basis of this strong belief. He built ten temples in Gaegyeong after two years that he ascended to the throne. Gaegyeoogsipchal by Wang geon was built in ten parts of North which were ones of five sections in Gaeseong, that is, Beobwangsa, jaunsa, Wangryunsa, Naejeseoksa, Sanasa, Bojesa, Sinheungsa, Munsusa, Weontongsa, Jijangsa. Though it was at the critical period of establishing a new country, Wanggeon built those ten temples as a great achievement. lt was because he tried to integrate many kinds of religions which had divided into several groups such as main nobles and power families, Zen buddhism and Gyojong. lt is proved that there are various thoughts about Zen buddhism, Gyojong, Hyeongyo, Milgyo in these temples. He continued to build 15 temples more after that. This 25 temples also represent his strong will to integrate the thought of people and religious works as the various Buddhism activities. There were a lot of temples built by other successive kings after him. We can see about 30 temples in the document we have. The first meaning of these temples is that most of them are admired as the royal Jinjeonsawon(The temple where has a family mortuary tablet of a royal family and holds a ceremony for the repose of the ancestors.) of the late mothers and kings. The second meaning is to have a major role in the Buddhism order. Most of temples, which control the place for tests to be a Buddhist priest or command those groups, were Gaegyeong temples. Furthermore, the Gaegyeong temples are the major ones for each religious sect and for managing a nation history of a royal family’s matters. The last, the temple is the center of Buddhism culture. Heungwangsa was the very place where cast Chojodaejanggyeong of Korea and compiled Goryeogyojang of Euicheon. And also the Gaegyeong temples were mostly in charge of managing Buddhism culture. It seems obvious that Gaegyeong temples were the center of Buddhism.

일본에 전해진 『법화참법(法華懺法)』의 독자성

이기운(Lee, Ki-Woon) 동국대학교 불교문화연구원 2017 佛敎學報 Vol.0 No.81

법화삼매 수행법은 중국의 혜사(慧思)가 처음으로 창안하여 전하였다. 그의 제자인 천태지의(智顗)는 더욱 발전시켜 『화삼매참의(法華三昧懺儀)』를 찬술하여 전승 하였다. 이수행법은 예불, 육근참회, 권청(勸請), 수희(隨喜), 회향(回向), 발원(發願), 법화경 독송, 실상정관 등으로 구성되어 있다. 일찍이 이 수행법은 우리나라와 일본에 전해져서 대대로 수행해 왔다. 일본에는 사이첞(最澄)에 이어 엔닌(圓仁)이 전한 것이 『법화참법(法華懺法)』이다. 그런데 여기에는 몇 가지 면에서 기존의 법화삼매집과 차이가 있다. 첫째 이 수행에 가장 중요한 실상정관법(實相正觀法)이 빠져 있다는 것이다. 중국에서는 그 정본 여부를 이 실상 정관으로 판단하였다. 이러한 이유로 이 본을 법화삼매 정본(正本)으로 볼 수 있느냐는 문제가 제기된다. 하지만 『마하지관』의 원돈(圓頓)의 삼매수행에 포함할 수 있고, 육근참회(六根懺悔)를 통해 육근청정(六根淸淨)에 들어가는 수행 등이 법화삼매 수행법에는 어긋나지 않는다고 할 수 있다. 둘째 이 수행법에는 다른 법화삼매 수행법에는 나타나지 않는 구조석장게(九條錫杖偈), 칠불통게(七佛通偈)와 왕생예찬(往生禮讚)이 범패(梵唄)와 함께 추가 되어 있다. 이는 법화삼매가 엄격한 깨달음을 얻는 수행이라는 기존인식에서 벗어나, 일상생활 속에서 누구나 쉽게 닦을 수 있는 예시작법(例時作法)으로 만들어 대중성을 강화시킨 수행법으로 변용한 결과라고 할 수 있다. The lotus Samadhi practice method was first created and passed down by Huisi 慧思 of China. His disciple Tiantai Jiui 智顗 developed this further to pass down the 『Repentance Ritual of the Ṣaddharma-puṇḍarīika-samādhi(法華三昧懺儀)』. This practice method is composed of the prayer chant, Precepts of Six-sense Faculties, imploring the discourse to the Buddha so that one may deliver sentient beings who are in the dark(勸請), rejoicing with others for their good conducts(隨喜), dedication or transference of merits for the benefit of other beings(回向), great aspiration for attaining enlightenment(發願), reading and reciting the Lotus Sutra, the ultimately true feature and right contemplation etc. From early on, this practice method has been passed down to Korea and Japan, and practiced from generation to generation. In Japan, there is the 『Repentance Method of the Lotus Sutra(法華懺法)』 that was passed on by Ennin(圓仁) following Saichō(最澄). However, there are some differences here with the existing the Samādhi of Lotus. First, the ultimately true feature and right contemplation method which is the most important to this practice is missing. In China, whether or not the text is an original was judged by this the ultimately true feature and right contemplation(實相正觀). For this reason, the issue is raised for instance whether this version is considered to be an original text(正本) of the Samādhi of Lotus. However, it can be included in the Samādhi practices of Weondon in the 『Great Shamatha-vipashyana摩訶止觀』, and we can say that the practices of entering purity of the six faculties through the Precepts of Six-sense Faculties is not disjointed from the Samādhi of Lotus practice methods. Second, this practice method includes the Gujyoseokjangga (九條錫杖偈), the verse of the common teaching of the Seven Buddhas, and the Buddhist songs of Wangsaengyaechan(往生禮讚) which do not appear in other the Samādhi of Lotus practice methods. We can say that this is a practice method, departing from the existing perception that the Samādhi of Lotus is a strict practice method to achieve enlightenment and changing it into a rite for regular practice(例時作法) where anybody can practice it easily in their everyday life, to strengthen mass appeal.

天台의 四一과 元曉의 四法

李起雲(Lee Ki-Woon) 불교학연구회 2005 불교학연구 Vol.11 No.-

The original meaning of Buddhism from Lotus s?tra is the idea of one Buddha vehicle and the Reality of All Existence. And the organized summary for them in Lotus s?tra was completed by the ambassador, T`ien-ta`i. In his three books, he summarized the meaning of religion about one Buddha vehicle as a connection and he considered the procedures to implement as a practice. That is why the study of T`ien-ta`i has been regarded as a standard to understand Lotus s?tra so far. On the other hand, Wonhyo definedthe main idea of Lotus s?tra as ""The Reality of one Buddha vehicle"" and showed the fundamental principal at『Bubhwajongyeo』. But both of them have each of educational knowledge and comparison to understand the real meaning of the view of one Buddha vehicle. T`ien-ta`i interpreted the essential qualities, the one great work of a Buddha and the attain of Buddha which are the basic Buddhist scriptures as the four “one” which is the agreement of a principle, teaching, acting and a person. And he compared this to the great bullock-cart( in the parable of the burning house). On the other hand, Wonhyo defined the low to be into the attain of Buddha as ""the law to take"" for this part of Buddhist scriptures and classified the person who implements this law as a person who takes the religious law. And also he divided ""the law to take"" into the groups of four dharma which is one vehicle principle, one vehicle teaching, one vehicle reason and one vehicle result and interpreted this as comparing four kinds of horses. Although we might think there is a difference between the great bullock-cart and four kinds of horses, these have the same purpose to interpret the Buddhist scriptures of one Buddha vehicle and the meaning of the Reality of All Existence and also to take these as a practice. Therefore the comparison of these two persons could be an important indicator to understand of the view of one Buddha vehicle from Lotus s?tra.