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조영록(Cho, Yeong Rok) 한국불교연구원 2014 불교연구 Vol.41 No.-
중국 선종 5家의 마지막 法眼宗은 내륙에서 발달하였던 초기의 3가와는 달리 五代閩越의 雪峰山에서 발원하여 동남해역의 南唐과 吳越의 3국을 무대로 고려와의 해상교류를 통하여 법안종 중심의 한중 해양불교시대를 출현시켰다. 9세기말 10세기 초 義存禪師가 閩王室의 후원으로 그 선풍이 크게 떨치는 가운데 법안종의 창시자 文益(885〜958)은 羅漢桂琛을 찾아가 ‘불법은 一切現成한 것’이라는 심요를 얻었다. 계침은 義存의 제자이기는 하였으나 玄沙師備의 개성 있는 법을 계승하였다. 문익은 그 후 남당의 國主李昪의 요청으로 金陵淸凉山에 주석하여 초기 제자에 天台德韶와 고려 慧炬등이 배출하였다. 덕소는 天台山에 주석하여 오월국 忠懿王이 즉위하자 국사로 영입되었으며, 당시 고려에는 慧炬(惠居) 璨幽兢讓등 유학승 출신이 국왕의 좌우에 포진하여 한중 불교교류를 도왔다. 오월의 선종은 처음 설봉의 직제자들이 선두에서 전등활동을 주도하였으나 충의왕의 즉위 후 교세는 위축되고, 법안종의 활동이 상대적으로 활발하였다. 특히 이론에 밝은 慧明은 건우연간(948〜950)에 개최한 토론회에서 선종 각파를 제압하고 法眼宗旨의 우수성을 입증하니, 이로부터 법안종이 오월의 선종을 이끌게 된 것이다. 延壽禪師는 처음 설봉선의 노장 翠岩禪師문하에 있었으나 얼마 후 천 태산 덕소 문하로 들어갔다. 충의왕의 지지아래 杭州靈隱寺를 거쳐 익년 永明寺(淨慈寺)로 옮겨 이후 법안종의 3조로서 오월 불교를 이끌게 되었다. 법안종은 천태종에 대해서는 오히려 친화적 협조적이었다. 특히 덕소는 國淸寺義寂의 요청으로 천태종의 부흥책을 적극 도왔다. 처음 고려 의통이 덕소의 문하에 있을 때 고려 諦觀法師가 천태교적을 가지고 왔다. 그 무렵 고려 智宗은 연수선사를 알현한 후 그 문하를 떠나 천태산으로 들어가 점차 螺溪傳敎院에 출입하며, 천태종과 교섭하였다. 義通역시 의적의 수문으로 두각을 나타내다가 다시 明州전교원을 세워 천태종 제16대 조사가 되었다. 덕소의 문하에서 연수의『종경록』과 道元의『경덕전등록』, 이밖에도 선정일치를 논한 연수의『萬善同歸集』이 종합적 불교사상의 보전으로서 법안종의 금자탑이라 할 것이었다. 그러나 동시에 그것은 남종선법의 간명직절한 본래적 성격을 상실하는 결함을 지녀 더 이상의 발전을 저해하는 요인이 되었다. 한편『전등록』보다 반세기 앞서 南唐 泉州에서 편찬된 설봉 계의 선종사서『조당집』은 법안종의 공세에 밀리어 설자리를 잃었다. 그러나 그것은 멀지 않아 중국에서 자취를 감추고 고려로 건너가 해인사대장경판에 수록되어 세계 유일본으로 존속하게 되었다. The Pub-an sect was the last of a series of the five Zen sects that were founded and developed in China. It was founded at Mt. Sulbong in Min-Yueh region during the period of Five Dynasties. Since then the Pub-an sect had not only flourished along the south-eastern coast of China, that is, around those three countries along the sea coast, namely Nantang, Wu-Yueh, but also it spread the creed into such far reaching country as Koryo in the Korean peninsula. They did so with serious marine activities, and, therewith, the Pub-an sect established an era of the exchange of marine Buddhism. The founder of Pub-an sect was Mun-ik(885-958), The King of Nantang invited Mun-ik who settled down at Mt. Ching-liang where he devote to ascetic exercises, and he became a national celebrity. Mun-ik’s motto was that “all Buddhist laws are pre-ordained,” and that some of the outstanding clerics such as Dukso(891-971) had eventually succeeded Mun-ik as the second chief master of Pub-an sect. Dukso was named as the most reverend priest in the country by King Chung-yi and engaged in the task of exchanging buddhism with Koryo. On the other side, there were famous monks, Haegu and Chanyu, who advised the Koryo king and embarked on the exchange program in response to the Chinese efforts. It was also during this period that venerable Uitung became Dokso’s disciple. The three marine countries along the southeastern coast of China, Min, Nantang and Wu-Yueh, became Buddhist countries with strong royal support. The Zen Buddhism in Wu-Yueh were led by venerable Dobu and Yonjio , monk from Koryo. Since King Chung-yi ascending the throne, the Pob-an sect gained supremacy over all other Zen sects. Venerable Hui-ming, a theoretician of the Pob-an sect, won over all rival sects in a series of the debates during the Kanwu period(948-950). Venerable Yunsu was originally belonged to the Solbong group, and then he had converted to Pub-an sect by becoming Dukso’s disciple. The Pub-an sect had been cooperative toward the Ten-tai sect. It is recorded that Venerable Dukso helped collecting Ten-tai sect’s scriptures, and actively aided Ten-tai in times of trouble at the end of the Tang dynasty. In 947, venerable Uitong(927-88), a Koryo monk, was studying under master Dukso, and it was through Uitong’s help that venerable Chekuan was able to bring some of the valuable Ten-tai scriptures into master Uijuk(919-987)’s school and became a Uijuk’s disciple. Uitong too followed the Chekuan’s example and the converted to Ten-tai sect two years later. Around that time, Koryo monk held and audience with venerable Yunsu and was so deeply moved by the faith that the monk decided to enter Mt. Ten-tai. King Kuang-jong of Koryo dynasty dispatched a group of monk students to China under the influence of Venerable Yunsu. Riding the tide of the marine exchanges, Buddhism became very popular, especially the influence of Ten-tai reached its zenith among young elites in the community. Master Dukso’s was proselytizing and highly productive group. They left some historic works; Jongkyong-rok and Kyongduk jundung-rok. There is also Mansun Dongguijip, which discussed the unity Buddhist ideals. But they turned into impediment to the development of Zen Buddhism which emphasizes nothing but simplicity and meditation. On the other hands, the Jodang-jip, which was edited published by the Solbong group more than half a century earlier that Jundung-rok, remained as a lone surviving edition in Korea.
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조영록(CHO Yeong Rok) 한국사학사학회 2016 韓國史學史學報 Vol.0 No.33
잘 아는 바와 같이 崛山寺梵日에 대한 선종 자료로서 祖堂集 17, ‘梵日傳’과, 淨土宗관련으로는 三國遺事 3, ‘洛山寺正趣’조가 매우 중요하다. 그러나 이들 자료에 등장하는 사찰의 명칭이나 승려 또는 開山說話의 내용은 사실관계에 대한 검증을 요하는 부분들이 적지 않다. 본고에서 검증하여 바로잡은 내용을 개술하면 대개 다음과 같다. 첫째 범일이 入唐하여 처음 찾은 明州‘開國寺’는 ‘開元寺’의 誤記이며, 거기서 만난 ‘고향 출신 사미승’은 ‘襄陽洛山寺에 거주하는 正趣菩薩의 化身’으로 보아야 한다. 둘째 범일이 귀국하여 주석한 ‘崛山’은 영취산(靈鷲山)을 의미하는 것으로 그것은 釋迦가 일찍이 法華經과 無量壽經을 강론하였다는 범어 Grdhra-Kuta의 音譯이다. 이는 범일이 주석하면서 부르기 시작한 것으로 추측된다. 셋째 범일이 구법한 浙江沿海지역(天台山과 普陀山등)은 고래로 法華經的觀音信仰이 성행하였으며, 그가 正趣菩薩의 安置로 인한 낙산사 重創한 것 역시 법화경적 관음신앙의 영향아래 이루어 진 것이다. 그러나 이러한 法華經的영향 역시 義湘大師에서 비롯한 華嚴經的觀音信仰과 결부하여 이루어졌다는 사실을 간과해서는 안 된다. 넷째 이 밖에도 범일이 禪宗의 眞歸祖師說을 주장했다거나 또는 범일에게 國師라는 호칭이 있었다고 하지만 이들은 실제 하였던 일은 아니다. 그것은 범일에 대한 존경심이 강하였던 嶺東지방의 사회분위기에 기인한 것으로 보아야 할 것이다. As is well established, Chodangjip 17 and ‘Pŏm Il Chŏn,’ are very important as Zen sect documents regarding Kulsansa Pŏm Il, as are Samgungnyusa 3, and ‘Naksansa Chŏngch'wi’ regarding Chŏng T'ochong. However, the names of the temples and monks that emerge in these documents, as well as the veracity of the Kaesansŏrhwa are in considerable need of verification. This article intends to verify and rectify the following summarized contents: First, the Myŏngchu ‘Kaegukshi’ that Pŏm Il first finds upon his initiation can be attributed to a mistaken record in ‘Kaewŏnsa’, and the ‘acolyte from his hometown’ should be understood as an incarnation of the Chŏngch'wi Bodhisattva dwelling at ‘Yangyang Naksansa.’ Second, the ‘Kulsan’ that Pŏm Il annotated upon his return to his home country signifies Yŏngch'wisan and serves as a transliteration of the Sankrit Grdhra-Kuta sermon of Pŏp'wagyŏng and Muryangsugyŏng preached by Buddha. It is estimated that Pŏm Il began to recite this during his annotations. Third, Buddhist faith in the style of the Pŏp'wagyŏng has historically prevailed in the Chŏlgang coastal regions (such as Ch'ŏnt'aesan and Pot'asan) where Pŏm Il sought his learnings. Thus his rebuilding of Naksansa for the enshrinement of Chŏngch'wi Bodhisattva was carried out under the influence of the Buddhist faith of Pŏp'wagyŏng. Yet we cannot overlook the fact that this Pŏp'wagyŏng influence was associated and enacted with the Buddhist faith of Hwaŏmgyŏng that originated from Ŭisangt'aesa. Fourth, certain claims that Pŏm Il supported the Chin'gwijosa theory of the Zen sect or that he was bestowed with the title of Great Teacher are untrue. These claims most likely originated from the Yeongdong region where the social atmosphere was particularly reverent of Pŏm Il.
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사육조건이 꽃게 ( Portunus trituberculatus (Miers)) 유생과 어린 게의 생존과 성장에 미치는 영향
서형철 ( Hyung Chul Seo ),임한규 ( Han Kyu Lim ),김종식 ( Jong Seek Kim ),조영록 ( Yeong Rok Cho ),장인권 ( In Kwon Jang ),강언종 ( Eon Jong Kang ) 한국수산과학회(구 한국수산학회) 2011 한국수산과학회지 Vol.44 No.3
The effects of food, temperature, salinity, and rearing density on the survival and growth of the swimming crab Portunus trituberculatus, were studied. With regard to food, the larval survival rate to zoea IV was the highest (53.9%) in the mixed feed group (rotifers+ Artemia), followed, in order, by the rotifer, commercial feed, and Artemia groups. The growth of young crabs reared on different diets was the highest in group VI. The survival rate to zoea II at 20 to 30℃ ranged between 77.2% and 83.1%, and was the highest for crab I (17.3%) at 25℃. When young crabs were cultured individually at four different temperatures (20, 25, 30, and 35℃), the growth did not differ significantly at 25 to 30℃, but was higher than at 20℃. The survival rate of larvae to crab I was 12.7 and 11.4% at 25 and 28 psu, respectively, while all of the larvae died at 15 psu. For young crabs, there was no significant difference in growth and survival from 20 to 30 psu. The survival rate decreased with increasing rearing density from zoea I to crab I. Each molting cycle took 1 month from crab I to VIII. Subsequently, the interval increased with growth. The mean body weight of crab XV after 24 months was 428.05±57.63 g.
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