원효 저술에 대한 번역 현황과 그 연구사적 가치 고찰: 불교학술원 간행 『한글본 한국불교전서』 100권의 의의와 연계하여

한명숙(Han, Myung-Sook) 동국대학교 불교문화연구원 2021 佛敎學報 Vol.- No.95

동국대학교 불교학술원에서 간행 혹은 간행 예정인 「한글본 한국불교전서」 100권 중 원효와 관련된 저술의 특성과 의의를 조망하는 것이 이 글의 목적이다. 필자는 먼저 원효 번역서 간행의 현대적 의미를 그 저술을 관통하는 보편적 사유체계인 화쟁(和諍)에서 찾고 원효의 화쟁과 관련하여 지금까지 논의되지 않았던 문제, 곧 “왜, 화쟁해야 하는가?”라는 의문을 제기하고 그 해답을 찾았다. 그 결과 중죄를 짓지 않는 길이고 번뇌장과 소지장으로부터 벗어나는 길이라는 화쟁의 불교적 의미를 확인할 수 있었다. 다음은 「한글본 한국불교전서」에 수록된 원효 관련 저술 11권을 그 성격에 의해 세 범주로 분류하여 그 특성과 의의를 밝혔다. 첫째, 『한국불교전서』에 수록된 원효 저술로 총 9권으로 간행되었다. 원문의 철저한 교감, 전문적인 각주, 새로운 문헌 발굴 성과의 반영(『판비량론』), 인도불교 ․ 한국불교 전공자의 연구성과의 반영(『이장의』) 등에서 기존 번역서와 차별되는 것을 확인하였다. 이러한 특성은 새로운 연구를 촉발시킬 수 있다는 점에서 그 의의가 자못 크다. 예를들어 『범망경보살계본사기』의 경우 저자와 찬술시기에 대한 이론(異論)이 제기되어 왔는데, 본서의 번역을 계기로 최유진과 한명숙에 의해 발전적 논의가 이루어졌음을 확인할 수 있었다. 둘째, 한국불교전서 에 수록되지 않은 원효의 저술도 1권 간행되었는데 『집일 금광명경소』가 그것이다. 현재 전해지지 않는 『금광명경소』를 역자가 직접 원문을 편찬하고 번역하였다. 본서는 향후 원효의 불신론(佛身論)에 대한 연구, 신라의학의 특성에 대한 연구의 발전에 도움이 될 것으로 기대된다. 셋째, 원효의 저술에 대한 주석서를 번역한 책도 1권 간행되었는데 『지범요기조람집』이 그것이다. 본서는 『보살계본지범요기』에 대한 신엔(眞圓)의 주석서이다. 본서는 『보살계본지범요기』와 관련하여 이루어진 쟁점의 내용을 확인하고 그에 대한 확장적 연구의 길을 열어 줄 것으로 기대된다. 마지막으로 한국불교의 지속적 발전을 위해 남겨진 과제를 제시하였다. 첫째, 전문성을 가진 번역자를 양성해야 한다. 둘째, 현재 전해지지 않는 한국 학승의 저술을 발굴해야 하고 아울러 『집일 금광명경소』와 같은 집일본을 만들어야 한다. 셋째, 한국 학승 찬술설이 제기된 문헌에 대한 지속적 연구를 지원하고 이를 통해 그 확정적 지위를 확보한 저술은 『한국불교전서』에 입장(入藏)해야 한다. 넷째, 한국학승에 대한 동아시아 학승의 주석서를 발굴하고 연구함으로써 한국불교의 외연을 넓혀야 한다. This thesis considers the nature and meaning of the Wonhyo-related writing among the 100 Volumes to publish and to be published by the Academy of Buddhist Studies, Dongguk University. First, this study identified the modern meaning for the translation publication in harmonizing disputes, which is the universal way of thought being included in the writing. “Why should hwajaeng be done?,” which, to date, has not been discussed in relation to the harmonizing disputes of Wonhyo, was also addressed. The results indicate that the Buddhist meaning of harmonizing disputes is not to commit a grave sin and to be free from hindrance of defilements and of the known. Next, 11 volumes of the Wonhyo-related writings included in Hangeulbon Hangukbulgyojeonseo were classified into three categories based on their traits, and the characteristics and meaning of each were revealed. It was determined that nine volumes of Wonhyo writings are included in Hangukbulgyojeonseo. This was found to differ from the existing translation in terms of the thorough correction of the original text, footnotes, the application of new bibliographies, the reflection of research results of the majors in Indian and Korean Buddhism, and so on. It is very significant in that this trait can provoke new research. For example, in the case of Beommangyeongbosalgyebonsagi, the writer and the writing period have been questioned, but through this translation. It could be verified that Choi, You-Jin, and Han, Myung-Sook presented a developmental discussion. The second result is that one writing of Wonhyo not included in Hangukbulgyojeonseo, Jipil-Geumgwangmyeonggyeongso, has been published. The translator compiled and translated the original of Geumgwangmyeonggyeongso, which is not handed down in person. It is expected that this text will help Wonhyo’s theory of the Buddha’s body and the traits of Shilla medical science to be studied in the future. Third, one translation of a commentary on Wonhyo writing has also been published, known as Jibeomyogijoramjip. This text is the commentary of Shinen for Bosalgyebonjibeomyogi. It is expected that this text will highlight the controversial issue in relation to Bosalgyebonjibeomyogi and pave the way to expanding research on it. Lastly, this study suggests remaining issues for the continuous development of Korean Buddhism. First, there is a need for professional translators. Second, the writings of learned monks have to be discovered, though they are not being handed down nowadays. In addition, Jipilbon has to be made, such as Jipil-Geumgwangmyeonggyeongso. Third, research on the bibliographies in which it has been raised that Korean learned monks are supported consistently, and through this research, the writing which established the status should entry into Hangukbulgyojeonseo. Fourth, Korean Buddhism has to be extended externally by discovering and researching the commentary text of those in East Asia by Korean learned monks.

연구간호사의 업무환경과 자기효능감이 재직의도에 미치는 영향

한명숙(Myung-Sook Han),최선하(Sun-Ha Choi) 한국생활환경학회 2017 한국생활환경학회지 Vol.24 No.1

This study was attempted to analyze the factors affecting clinical research nurses(CRN)’ intention to stay in their job. The number of participants was 136 CRN who had been working at 8 university hospital in Korea. Data was collected using questionnaires from Mar. 21th to Apr. 8th, 2016. The work environment consisted of the workload(3.37±0.65), self-actualization(3.26±0.54), nervousness(2.90±0.67) and conflict(2.74±0.62). The mean score of self-efficacy was 3.85±0.45 and the retention intention’s mean score was 3.39±0.75. These variables were measured by 5 point Likert scale. The retention intention was affected to satisfaction of clinical research project, CRN career, conflict, and self-efficacy(Adj R²=.223, F=10.670, p<.001). In order to increase the retention intention of CRN, we should make a work environment that can minimize conflict, improve satisfaction of clinical research project, and provide preferential measures to the research experienced person. Also, we need a strategy to increase the self-efficacy.

스타지 보고서를 통해 본 프랑스 소수자 문제 -무슬림, 유대인, 그리고 무슬림 여성-

한명숙 ( Myung Sook Han ) 경희대학교 인문학연구원 2012 인문학연구 Vol.0 No.22

오랜 이민의 나라이면서 "하나의, 분리할 수 없는, 라이시테 공화국"인 프랑스는 오늘날 여러 소수집단의 공동체주의로 인해 분열하고 있다. 본고에서는 프랑스의 대표적인 소수자 집단으로 무슬림과 유대인, 그리고 소수자 중의 소수자인 무슬림 여성의 문제를 진단한다. 중심에서 배제된 이들 소수자들은 과거 식민지 유산과 산업화 과정에서 형성되었다. 그래서 현재에도 프랑스 외부 중동에서의 갈등이 내부의 무슬림-유대인 공동체에 재생산되어, 빈곤과 실업으로 소외되어 있는 외곽지역 주민들을 자극하고 사회적 분열을 증가시키고 있다. 한편으로 이들 소수집단간의 갈등을 정치적으로 이용하는 국내 정파들은 무슬림 여성의 머릿수건을 그 정쟁의 제물로 삼고 있다. 그 잣대는 공화주의 원칙과 라이시테, 혹은 만들어가고 있는 전통이다. 그 과정에서 무슬림 여성들의 각성은 페미니즘뿐 아니라 프랑스 시민사회를 분열시키고 있다. 이러한 분열된 프랑스 사회를 통합하기 위해 2003년 시라크 대통령의 요청으로 구성된 스타지 위원회는 26개의 권고안을 제시하였다. 공립학교 내 머릿수건 금지로 대표되는 권고안이 가지는 의미는 최소한 아직 미성년인 여학생들을 아버지나 남자형제들의 억압으로부터 보호하려 했다는 점, 그 동안 머릿수건 처벌문제를 두고 학교 사회에서 빚어지던 혼란을 정리했다는 점, 반유대주의와 머릿수건 문제를 동일선상에 위치지우면서 그 갈등을 학교로 가져오지 못하게 하여 충돌을 완화하려 했다는 점 등을 들 수 있다. 그러나 스타지 보고서는 프랑스의 동화주의적 통합 모델에 다양성과 차이를 인정하는 시도를 하고자 했으나 실제적으로는 소수자들에게 제약을 더하는 방향으로 이루어졌다고 할 수 있다. Nowaday, "A unique, indivisible, laicite republic" France is divided by communalism of minority groups, muslims and jews, that stem from the past colonial legacy and the process of industrialization. So these minority groups are so sensitive to the external conflicts broken out in the Middle East, especially between Israel and Palestine. Furthermore, internal political factions have competed to take an advantage form the Headscarf Affaires along with the growing fears of communalism. Being confronted with disfunctional integration policy of France and changing landscapes of religion and mentality, Stasi Committee makes 26 proposals to present Chirac in December, 2003. The meanings of Stasi Report are as follows. First of all, making a law banning an ostensible signs and appearances of religious or political affiliation in public school aims at least to protect under aged girls from the supposed violence of their father or brothers. Second, the law against headscarf makes easy for school teachers and principals to reduce lots of confusion to treat girls` wearing headscarves in public school. Finally the Commission wants to reduce the possibility of conflict between muslim and jew communities, and to prevent a rising anti-Semitism in France. Even though Stasi Report has tried to introduce more diversities to French assimilative integration model, it remains to add some restrictions on social minority groups.

『중론송연구』 (김인덕 저 , 불광출판부 , 1995)

한명숙(Myung Sook Han) 철학연구회 1996 哲學硏究 Vol.38 No.-

아일랜드 역사 : 근대 아일랜드 교육에서 민족과 종교, 1830-1850년대

한명숙 ( Myung Sook Han ) 영국사학회 2005 영국연구 Vol.13 No.-

This paper is an attempt to trace out relations between the concept of nation and religion in modern Irish education. After the abolitions of Penal Laws and Catholic Emancipation(1829), it eventually came to be discussed about a problem of modern educational system in Ireland. The organization of education in Ireland has been far from being merely the matter of learning. It has been a hot spot of how society should be developed in Ireland. It has been the arena in which two different views of Irish nation were fought out. In the course of the debates, a matter of denomination acts as a critical factor. Liberal Catholics and Protestants who see religion as a personal matter wished to create a social structure which include all the people throughout the religion and racial difference. On the other hand, Ultramontanist nationalists considered Irish nation to a Catholic block. They were afraid that the government`s educational policy, which was based on a principle of Mixed Education regardless of religious beliefs, might destroy Catholicism in Ireland. When the National School in primary education was introduced, the initial reactions of the national leaders and Catholic clergy were, in general, welcoming and eager to accept it because they expected a lot of benefits from English government. Chapter II deals with this. But as the Irish College Bill was introduced to the Parliament in 1845, the conflicts of the two parts grew more aggravated as investigated in Chapter III. The Bill planned three new non-denominational Colleges, which were to be endowed public expense. Neither religious teaching nor religious test was permitted to the staffs or students in those colleges. But these provisions were heavily criticised on religious grounds. At the Repeal Association, Daniel O`Connell denounced the Bill as "Godless". He demanded the colleges should provide not mixed but separated education on account of the dangerousness of Catholicism. And he appealed Catholic clergies to cooperate with him. However, the leaders of Young Ireland Party, whose chief spokesman was Thomas Davis, welcomed the Bill since they believed that the mixed education of young men of different beliefs would promote national unity. Finally, the Repeal Association was divided; therefore it has become impossible to encounter with educational policy of British government systematically. While the trials of Irish nationalists of obtaining more benefits from British government failed, the combination of nation with Catholicism in education became more clearly and saliently in the late nineteenth century. That combination firmly continued in Irish Free State. And the allegiance to Republic of Ireland has become identified with that of Catholicism. Thus it is obvious that Daniel O`Connell played an important role in these results.

『보살계본지범요기』의 유가계본·범망계본 중심 논쟁에 대한 연구(Ⅰ) - 선행연구에 대한 비판적 검토 -

한명숙 ( Han Myung-sook ) 한국불교선리연구원 2021 禪文化硏究 Vol.31 No.-

지금까지 『보살계본지범요기』의 성격과 관련하여 유가계본 중심설(이기영, 김호성), 범망계본 중심설(기무라 센쇼, 최원식, 남동신, 김상현), 비(非)중심적 조화설(최유진), 중심설·비중심적 조화설의 불성립설(박광연)이 제기되어 왔다. 필자는 본논문에서 기존의 연구성과를 비판적으로 검토하여 그 문제점을 지적하고 아직 해결되지 않은 문제에 대해서는 필자 자신이 그 해결책을 제시하고자 하였다. 필자가 본논문에서 행한 연구의 내용은 다음과 같다. 첫째, 선행연구를 면밀히 검토하여, 범망계본 중심설과 유가계본 중심설에서 제시한 근거를 낱낱이 정리하였다. 유가계본 중심설의 근거는 네 가지【ⓐ-ⓓ】가 제시되었고 범망계본 중심설의 근거는 아홉가지【A-I】가 제시된 것을 확인할 수 있었다. 둘째, 전자와 후자를 통틀어서 아직 누구에 의해서도 비판된 적이 없는 것 네가지【ⓒⓓCH)】에 대해 필자 자신이 비판적으로 검토하고 그 문제점을 지적하였다. 셋째, 범망계본 중심설 중 이미 비판적 검토가 이루어졌지만 그 비판 자체에 문제를 내포하고 있는 것 네 가지【(B-1, D-1, F-1, G-1】에 대해 그 문제점을 지적하고 필자 자신의 비판적 견해를 제시하였다. 넷째, 비중심적 조화설에 입각한 중심설 비판은 원효의 교판론(敎判論)에 대한 이해의 차이에서 발생한 것임을 밝혔다. 최유진은 원효의 화쟁(和諍)사상에 입각하여 그 교판론을 관점의 차이에 따른 가치의 차이도 인정하지 않는 것으로 파악하였는데, 원효의 교판론을 전체적으로 조망하면 관점에 따른 가치의 차이를 인정하는 것으로 이해할 수 있음을 밝혔다. 다섯째, 중심설·비중심적 조화설의 불성립설은 기존의 중심설 논쟁을 무화(無化)시키는 주장이다. 이것에 대해서는 조화의 의미에 대한 이해의 차이를 검토하여 그 문제점을 밝혔다. 이 주장에 대한 보다 직접적인 반론은 조화의 내용을 밝히는 것이다. 이는 필자가 궁극적으로 제시하고자 하는 것이지만 지면관계상 다음 논문에서 다루기로 하였다. Until now, in relation to the characteristic of Bosalgyebonjibeomyogi(菩薩戒本持犯要記), Center theory in Yugagyebon(瑜伽戒本), Center theory in Beommanggyebon(梵網戒本) Non - central Harmony theory, and Non - validation theory of them - Center theory·Non - central Harmony theory - have been raised. In this thesis, the writer was trying to indicate questions after scrutinizingcritically the existing result of research, and present the solution in person in regard to the unsolved problems. The contents the writer studied in this thesis are as follows; First, the grounds which had been presented in Center theory of Beommanggyebon and Center theory of Yugagyebon were arranged one by one[in detail] after scrutinizing critically the preceding studies. It was obvious that four grounds【ⓐ-ⓓ】 were presented in Center theory of Yugagyebon, and nine grounds【A-I】 in Center theory of Beommanggyebon. Second, among both of them, the four things【ⓒⓓCH)】 which had not been criticized by anyone were reviewed critically, and questions were pointed out by the writer. Third, the writer’s own critical opinion were presented and questions were pointed out, regarding the four things【B-1, D-1, F-1, G-1】 which was already reviewed critically but had problems against the criticism itself among center theories in Beommanggyebon. Fourth, the writer revealed that the criticism on Center theories raised on the basis of Non - central Harmony theories resulted from the comprehension gap about Doctrinal Classification of Wonhyo(元曉). The writer revealed that Doctrinal Classification was considered to recognize the value gap depending on the perspective when Doctrinal Classification of Wonhyo was entirely surveyed, although Choi, You Jin grasped that Doctrinal Classification did not recognize even the value gap depending on the perspective on the basis of Wonhyo’s Thought of hwajaeng(和諍). Fifth, the writer revealed its problems after surveying the comprehension gap about the meaning of Harmony, regarding the assertion that Non - validation theory of Center theory·Non - central Harmony theory invalidates the existing argument about Center theory. The direct objection raised against this assertion is to reveal the meaning of Harmony. The writer intended to do this in the end, but it will be dealt in the next thesis, with being little space.

논문편 : 성공적인 학습의 역할수행을 위한 의복의 적합성에 관한 연구 - 교사 / 교수의 의복행동을 중심으로 -

한명숙 ( Myung Sook Han ) 대한가정학회 1987 Human Ecology Research(HER) Vol.25 No.2

初期佛敎의 自我觀에 대한 심신가치론적 고찰 - 몸과 마음의 성격 및 지위에 대한 논의

한명숙(Han Myung-Sook) 불교학연구회 2006 불교학연구 Vol.13 No.-

  This study has been put an effort to analyze the consideration of the self as reflected in the Early Buddhism and has taken into consideration of the position of the Buddhism related to the relation between the body and the mind and axiological position that has been a hot issue in the field of philosophy society for a long time.<BR>  Until now, the Undeclared(the avy?k?ta) has been understood the thought that Buddha refused the discussion on the subject of the relation between the body and the mind. The writer first revealed the point of view that Buddha"s the Undeclared must be considered as the refusal of discussion in the form of proposal of a question about the attitude to the question maker who tries to obtain an affirmative opinion about the topic. Therefore, I think, the legitimacy on the Buddhist discussion between the relation between the body and the mind has been established.<BR>  In the Early Buddhism, it was said that human beings were made up of the body and the mind, but the body and the mind had no real substantiality. The phenomenological existence of the body and the mind was not denied, in this sense both of them have same equivalence in ontology. In addition, they also have same equivalence in relations in that either of them is not able to have an one-way effect on the other. Accordingly, the axiological prospect shall not be established in the given framework of the relation between the body and the mind.<BR>  When seen from the viewpoint of the Buddhism, what leads us to suffering is evil, but what takes us out of suffering is good. Suffering arises when we lacks in righteous recognition to the things, and this suffering is closely related to defilement of the mind. If the mind gets defiled(bonded), suffering arises therefore, and if the mind is purified(released), the suffering will disappear. Therefore, axiological argument about the relation between the body and the mind cannot help being converted into the framework, the relation between the mind and the mind.<BR>  The reason that the mind was put more importance on in the Early Buddhism gets down to that the body distorted by all types of mistakes and errors resulted by the mind can only be cured by the mind itself. Nevertheless, we should not suppose that there is a certain type of substance such as a pure mind. Once we have a  consciousness that our mind is already clean, we can"t get away from the separatory consciousness, at the same time our consciousness will be divided again to lose peacefulness in our mind. Our effort to have pure mind and remove defiled mind will be nothing but creating a big root of lust and hatred. When removing defiled mind, we have to say that we are going back to the original state of our body and mind.

元曉 『梵網經菩薩戒本私記』의 진찬여부 논쟁에 대한 연구(2)

한명숙(Han, Myung-Sook) 동국대학교 불교문화연구원 2016 佛敎學報 Vol.0 No.75

『범망경보살계본사기』는 진찬여부에 대한 논란이 여러 차례 제기된 책이다. 필자는 선행논문에서 위찬설이 모두 반론이 가능한 것임을 밝혔다. 본 논문에서는 크게 두 가지 측면에서 본 서가 원효의 진찬이라는 근거를 제시했다. 첫째, 『사기』에 인용된 문헌의 성격을 고찰했다. 본 서가 원효의 진찬이 아니라면, 그의 사후 혹은 그가 명성을 얻은 이후에 성립된 것이어야 하는데, 사후 성립을 지지하는 근거는 전혀 없다. 따라서 그가 명성을 얻기 이전의 초기 저술임이 밝혀진다면 이는 그의 진찬이라는 근거가 될 수 있다. 원효의 생애는 구역시대 ․ 신역과 구역 공존시대ㆍ신역의 활성화시대 등에 모두 걸쳐 있기 때문에, 그 저술에 인용된 문헌의 성격은 그 찬술시기를 추정하는 중요한 근거가 된다. 이러한 점에 착안하여 인용문헌을 두 부류로 나누어서 검토했다. 첫째, 구역ㆍ신역이 공존하는 문헌을 검토하여, 대부분 구역을 인용하였고, 신역인 『유가사지론』을 2회 인용했는데, 1회는 구체성이 결여되었고, 다른 1회는 타인의 주장을 인용한 것이면서 내용이 매우 축약적임을 밝혔다. 이에 비해 『대승기신론별기』는 중기 저술 중 최초기의 것인데, 이 책은 『유가사지론』을 직접적이고 구체적인 형태로 인용한다. 이것에 의거할 때, 『사기』는 『별기』 이전의 저술, 곧 초기 저술임을 알 수 있다. 둘째, 신역만 있는 문헌을 검토했는데, 그 명칭을 직접 언급한 것은 전혀 없다. 다만 타인의 주장을 인용하면서, 서술한 문장의 내용이, 『성유식론』과 일치하는 곳이 1회 발견된다. 일반적으로 이것에 의해 『사기』에 『성유식론』이 인용되었다고 주장하지만, 『사기』의 더 많은 부분이 본 서가 초기 저술임을 보여주고 있다는 점을 고려할 때, 반드시 『성유식론』을 인용한 것이 아닐 가능성도 열려 있다. 필자는 이 문장이 『유가사지론』ㆍ『대승아비달마잡집론』 등에 의해서도 충분히 정립될 수 있는 것임을 밝혔다. 『성유식론』은 신역 중에서도 늦은 시기에 성립되었기 때문에, 『사기』에 인용된 글이 『성유식론』을 인용한 것이 아니라는 점은 본 서가 초기 저술임을 지지하는 중요한 근거가 된다. 둘째, 사상의 자기일관성 여부를 검토했다. 중계(重戒)를 해석하면서, 별도로 경비(輕非)를 설정하여 원리주의를 완화한 것, 달기보살이 중생을 구제하기 위해 계율을 어겼을 경우는 죄가 되지 않는다고 하여 동기주의를 중시한 것, 불퇴위(不退位)의 해당계위에 대한 경ㆍ론의 이설(異說)을 회통하고 노사나가 동시에 법신(法身)ㆍ응신(應身)의 지위를 갖는 문제를 화쟁(和諍)한 것 등은 모두 원효의 보편적 사유와 일치한다. 또한 『사기』와 그의 또다른 저술인 『화엄경소』는 교판(敎判)에 있어서 논지의 일관성을 보여준다. Sagi(私記) is the book which several controversies were raised about whether it is a genuine Wonhyo. My previous work revealed that all the theories of his not writing were refutable. This paper suggests the grounds that the book is a genuine Wonhyo, considering following two aspects. Firstly, the features of the citations in Sagi were researched, which reveals that it is an early writing of his. If it had not been written by him, it would have been completed after his death or his fame. However, the evidence which can prove a posthumous work of his cannot be found at all. Therefore, proving that it was written before his fame, namely, the early writing, can be the grounds of his genuine writing. Also, because his life spanned all over three periods; Guyeok(舊譯), Sinyeok(新譯)ㆍGuyeok coexisting, and active Synyeok, the nature of the citations in the book can be crucial in estimating the time of writing. In this thesis, the citations were examined classified into two parts centering on this point. In the first part, the citations suggesting both Guyeok and Sinyeok were analyzed. As a result, most of them displayed Guyeok. Also, as they quoted Yugasajiron (瑜伽師地論) of Sinyeok twice, one was not concrete, and the other was shortened in contents by using someone elses perspectives. In contrast, Byeolgi(別記) which is his first literature of the middle period cited Yugasajiron directly and specifically. Consequently, Sagi was written before Byeolgi, that is, the early writing. In the second part, the citations suggesting only Sinyeok were analyzed. But, it was not found that its name had been dealt with directly. Only when citing others opinions, some contents in the sentences were consistent with Seongyusikron(成唯識論). Due to this, in general, it is claimed that Seongyusikron was quoted in Sagi. Nevertheless, considering that the larger part of Sagi indicates its early writing, there is a probability that they may not have quoted Seongyusikron necessarily. This thesis reveals that these sentences could be sufficiently established by YugasajironㆍDaeseungabidalmajabjibron(大乘阿毘達磨雜集論) in the early Sinyeok. Seongyusikron was completed in the late Sinyeok, and so the point that Sagi didnt cite Seongyusikron is crucial in turning out that the book is his early writing. Secondly, the self-consistency of his thought was researched. The first notion is that establishing minor precepts violation(輕非) separately in explicating major precepts(重戒) is accordance with the alleviation of principles, which is one of his general thoughts. The second notion that in the case of Dalgibosal(達機菩薩), breaking a precept to save people is not guilty is in accordance with one of his general thoughts which motivationalism is considered important. The third notion is in accordance with one of his general thoughts known for bringing into the agreement(會通) and reconciliation of a dispute(和諍), in solving not only the opinion gap between Gyeong(經) and Ron(論) about the position of stage without regression(不退位) but also the problem that Nosana (盧舍那) has a position of Dharma-body(法身) and Transformation-body(應身). The fourth notion is that in Sagi, describing capability of Beommanggyeong(梵網經) as Bosalseongin(菩薩性人) is the same as in Hwaeomgyeongso(華嚴經疏), Wonhyo named this book Ilseungbungyo(一乘分敎).

패션의 사이버펑크 ( Cyberpunk ) 개념 분석에 관한 연구

한명숙(Myung Sook Han),이민경(Min Gyung Lee) 복식문화학회 1998 服飾文化硏究 Vol.6 No.2