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이성운 ( Sung Woon Lee ) 한국불교사연구소 2014 한국불교사연구 Vol.4 No.-
이 글은 ‘의례’라는 키워드로 화계사 안팎의 역사와 문화를 읽어낸, 약간의 문학성을 띤 논문이라고 할 수 있다. 제일 먼저 ‘등촉(燈燭)’이라는 단어를 통해 화계사의 역사를 읽어보았다. 첫째, 1522년 서평군 이공(李公)의 제의로 신월 화상이 부허동에 있던 보덕암을 옮겨 현재의 화계사 자리로 옮겨 건립하여 화계사라 하였고, 1618년 화재로 전각이 소실되자 덕흥대원군 가문의 보시에 의해 1619년 초 중창되었으며, 1866년 흥선대원군(1820~1898)의 시주로 삼창된, 화계사의 역사에 대해, 등과 촛불을 밝히는, 의례의 행위에 빗대 풀어보았다. 희미하게나마 전승돼온 역사를 ‘희미한 등촉’이라고 하였고, 역사의 소용돌이 속에 법등을 이어온 사실을 ‘풍전의 법등’이라고 하였으며, 그래도 법맥이 꺼지지 않고 이어온 사실을 ‘상승의 법등’이라 하며 화계사 안팎의 역사와 의례 문화를 살펴보았다. 둘째, 불전(佛殿)에 공양하고 승려에게 재(齋)를 올리는 행위는, 부처님 재세 때부터 있어온 출가와 재가의 관계를 이어주는, 보시 행위이다. 부처님이나 수행자들은 신도들에게 법의 보시와 두려움 없음을 베풀고, 신도들은 공양물을 베풀어 승려들이 수행에 전념할 수 있도록 한다. 초기불교시기에는 탁발에 의지하였으나 이후 사원에 기진(寄進)된 장원에서 생산된 생산물에 의해 승단이 유지되었는데, ‘궁절’이라고 불린 화계사에는 궁인들의 공불행위가 이어졌다. 화계사 관음전에 자수관세음보살을 모신원주(願主) 조대비(1808~1890)는 1880년 불전의 양식을 마련하기 위해 재산을 출연하여 농토로 바꿔 매년 공양 올리는 양식으로 삼도록 하였고, 또 관음전에 양식을 헌공하였다. 아울러 사중(寺中)의 스님들도 1905년 성도계를 조직하여, 자타의 성도를 위해 공양을 마련하는 등 사부대중이 공불에 흔연히 동참하고 있다. 셋째, 염불(念佛)은 부처님의 명호를 염송하는 수행인데, 난행도(難行道)로 알려진 참선과 달리, 염불은 ‘이행도(易行道)’로서 재가불자들도 쉽게 동참할 수 있는 수행이다. 화계사 대방은 염불방으로 궁인들이 상사(上寺)하여 염불을 수행하였다고 보인다. 만일 동안 염불을 수행하는 ‘만일염불회’가화계사에 결성된 것은 1910년이었으며, 입적을 앞 둔 염불행자 월명 화상이 평생 이룬 전답을 출연함으로써 가능하였다. 간경(看經)·참선(參禪)과 더불어 삼문(三門)수행으로 널리 행해진 염불은, 조선 중기 이후 한국불교의 주요한 수행이었으며, 그 공덕은 지대하다. 화계사 만일 염불이 회향되었다고 보이는 1930년대 후반 이후 20여 년이 채 지나지 않은 시점에, 화계사에 고봉·숭산 등 눈 밝은 선지식들이 바랑을 내리게 된 것도 염불의 득과라고 할 수 있을 것이다. 화계사의 선사 숭산 스님이 국제포교 나서 큰 성과를 이룬 것도, 꽃이 아름답고 계곡이 아름답고 절이 아름다운 화계사에서 시작되었다. 이후 화계사에는 국제선원이 개원되어 세계불교의 한 중심지로 자리매김하게 되었다. 국내외에서 화계사를 찾아 선대 덕 높은 수행자들의 수행과 의례를 따라, 불전에 공양하고, 염불하고, 참선하며 세계일화를 실천하는 이들이야말로, 꽃·계곡·절과[三美] 더불어 화계사의 사미(四美)라고 하겠다. This essay is a bit of literary writing on the history and the culture around Hwagye Temple in veiw of the keyword, ‘Euirye(儀禮, ritual)’. Above all, the history of Hwagye Temple is considered with the word, ‘a lamplight and a candlelight(燈燭)’. Firstly, Sinwol Hwasang(virtuous monk) moved Bodeok Hermitage located in Buheodong to the current site of Hwagye Temple, built it and named as Hwagye Temple with accepting Seopyonggun Mr. Lee`s suggestion in 1522, and it was reconstructed thanks to the donation(Dana) of Deokheung Daewongun`s family in the early 1619 after its sanctum was burned down by a fire in 1618, and then rebuilt again with Heungseon Daewongun(1820~1898) offering in 1866. This history of Hwagye Temple is illustrated compared to the practice of the protocol lightening a lamp and a candle. The history and the ritual culture around Hwagye Temple is considered in that the history passed down even faintly is described as ``dim light of a lampe and a candle``, the fact of having inherited Beopdeung(法燈, the lamp of Dharma) in the historical maelstrom as ``Beopdeung(the lamp of Dharma) in the wind``, and the case of Beopmaek(法 脈, the Dharma lineage) handed down without disconnection as ‘the inter-successissive lamp of Dharma`` Secondly, the practice of offering to Buljeon(佛殿, Buddha sanctum) and holding Jae(齋, offering ritual) to monks and nuns is that of donation(dana) which has been carried out since Buddha`s lifetime and liaises between Sangha and the laity. Buddha and practitioners give lay people Dharma-offering and fearlessness and lay people give offerings so that monks and nuns may devote themselves to the discipline. Sangha depended on Takbal(托鉢, mendicancy) during the Early Buddhism period but it was maintained with the produce from the manor contributed to the temple since then, and Hwagye Temple called as Palace Temple was supported by court ladies who kept Gongbul(供佛, offering to Buddha). Her highness, Cho(1808~1890), the devote patron who enshrined an embroidered image of Gwanseumbosal(觀世音菩薩, Avalokite.vara) at Gwaneumjeon(觀音 殿, Avalokite.vara sanctum) in Hwagye Temple, exchanged her contributed property into farm land in order to provide food to Buljeon(Buddha sanctum) and made it food for Gongyang (供養, offering) to dedicate every year and consecrated food to Gwaneumjeon( Avalokite.vara sanctum) again. Also, monks and nuns in the temple organized Seongdogye(成道., traditional private fund for attaining enlightenment) in 1905 so that they arranged offering for the sake of their own and others` Seongdo(成道, attaining enlightenment). Like this, Sabudaejung(四部大衆, the fourfold community) participate in offering to Buddha all together. Thirdly, Yeombul(念佛, chanting Buddha), which is to chant Buddha`s name, is the practice for the laity to take part in with ease as Ihaengdo(易行 道, easy path to enlightnement), contrary to Chamseon(參禪, meditation practice) known as Nanhangdo(難行道, difficult path to enlightenment). A large room in Hwagye Temple is a room for Yeombul(chnating Buddha) so that court ladies might visit it and practice it. ``Manil Yeombulhoe(ten thousand days Chanting Buddha assembly), which is to practice Yeombul(chnating Buddha) for ten thousand days, was organized in 1910 with Yeombul practioner, Wolmyong Hwasang(virtuous monk) contributing his lifelong farm land when he was about to do Ipjeok(入寂, Parinirvana). Yeombul(chnating Buddha) practiced widely as Sammun(三門, three gates) practice along with Gangyeong(看經, ardent reading of a sutra) and Chamseon(參禪, meditation practice), is the main practice of Koren Buddhism since the middle of Joseon Dynasty and its Virtue(Guna) is great. It can be the gains and the fruit(得果) for Seonjisik(善知識, learned and virtuous masters) such as Gobong, Sungsan, etc to take their Barang(a Buddhist sack) off at Hwagye Temple at the point of time when it hasn`t passed about 20 years after the late 1930s and when Hoihyang(廻向, Merit-transference) of ``Manil Yeombul(ten thousand days Chanting Buddha) was made. Sungsan Seonsa(禪師, Zen master) at Hwagye Temple has greatly accomplished international dissemination, which began at Hwagye Temple where flowers, the valley and the temple are beautiful. Since then, the interantional Seonwoen(禪院, Seon monastery) opens here and settles down as a center of World Buddhism. Those who visit Hwagye Temple at home and abroad, and give offerings to Buljeon(Buddha sanctum), practice Yeombul(chnating Buddha), meditation and Segye Ilhwa(世界一花, The whole world is a single flower), following the discipline and the rites of virtuous foregoers, are one of four beauties(四美) along with flowers, the valley, and the temple[三美, three beauties] of Hwagye Temple.
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Yun Sang Choi,Kwoan Sik Park,Hack Youn Kim,Hyun Wook Kim,Dong Heon Song,Hai Jung Chung,Ju Woon Lee,Cheon Jei Kim 한국축산식품학회 2011 한국축산식품학회지 Vol.31 No.6
The technological effects of Makgeolli lees fiber (0, 0.5, 1.0, 2.0, and 4.0%) on chicken salt-soluble breast meat proteins in a model system on proximate composition, physicochemical properties, and textural properties were investigated. Makgeolli lees fiber was obtained from Makgeolli brew processing, and the by-products showed good dietary fiber. The moisture and ash contents, water holding capacity, redness, yellowness, hardness, and apparent viscosity of chicken salt-soluble meat protein heat-induced gel systems with Makgeolli lees fiber were all higher than the control without Makgeolli lees fiber. However, protein solubility and electrophoretic patterns did not differ among the control and treatments with Makgeolli lees fiber samples. The chicken salt-soluble protein heat-induced gel systems incorporating Makgeolli lees fiber had improved water holding capacity, textural properties, and viscosity due to Makgeolli lees fiber addition. These results suggest that the addition of 4.0% Makgeolli lees fiber to gel is helpful to improve the physical properties of heat-induced gels.
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Choi, Yun-Sang,Park, Kwoan-Sik,Kim, Hack-Youn,Kim, Hyun-Wook,Song, Dong-Heon,Chung, Hai-Jung,Lee, Ju-Woon,Kim, Cheon-Jei Korean Society for Food Science of Animal Resource 2011 한국축산식품학회지 Vol.31 No.6
The technological effects of Makgeolli lees fiber (0, 0.5, 1.0, 2.0, and 4.0%) on chicken salt-soluble breast meat proteins in a model system on proximate composition, physicochemical properties, and textural properties were investigated. Makgeolli lees fiber was obtained from Makgeolli brew processing, and the by-products showed good dietary fiber. The moisture and ash contents, water holding capacity, redness, yellowness, hardness, and apparent viscosity of chicken salt-soluble meat protein heat-induced gel systems with Makgeolli lees fiber were all higher than the control without Makgeolli lees fiber. However, protein solubility and electrophoretic patterns did not differ among the control and treatments with Makgeolli lees fiber samples. The chicken salt-soluble protein heat-induced gel systems incorporating Makgeolli lees fiber had improved water holding capacity, textural properties, and viscosity due to Makgeolli lees fiber addition. These results suggest that the addition of 4.0% Makgeolli lees fiber to gel is helpful to improve the physical properties of heat-induced gels.
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Lee, Woongkyu,Han, Jeong Hwan,Lee, Sang Woon,Han, Sora,Jeon, Woo Jin,Hwang, Cheol Seong The Royal Society of Chemistry 2012 Journal of materials chemistry Vol.22 No.30
<P>The effects of thin Al<SUB>2</SUB>O<SUB>3</SUB> layers interposed between atomic layer deposited SrTiO<SUB>3</SUB> (STO) films and Ru substrates on the growth and properties of STO films were examined. Although a 3–4 nm thick TiO<SUB>2</SUB> barrier layer was necessary to completely suppress the oxygen diffusion from the underlying Ru(O) layer, which could result in uncontrolled excessive Sr incorporation into the film, a 2–3 nm thick Al<SUB>2</SUB>O<SUB>3</SUB> barrier layer was sufficient to achieve the saturated oxygen blocking effect. Therefore, only a 0.4 nm thick Al<SUB>2</SUB>O<SUB>3</SUB> layer could effectively suppress uncontrollable initial excessive incorporation of Sr, and a 1 nm thick Al<SUB>2</SUB>O<SUB>3</SUB> layer had a blocking effect that was equivalent to that of a 3 nm thick TiO<SUB>2</SUB> layer. STO films were crystallized <I>in situ</I> by the assistance of crystallized 2–3 nm thick STO seed layers that were pre-deposited and annealed. The bulk dielectric constant of STO calculated by the slope of equivalent oxide thickness <I>vs.</I> physical thickness was 173 on the 1 nm thick Al<SUB>2</SUB>O<SUB>3</SUB>/Ru substrate. However, further research is necessary to reduce the adverse contribution of the interfacial layers to achieve a scaling of the equivalent oxide thickness to ≪0.5 nm.</P> <P>Graphic Abstract</P><P>The effects of thin Al<SUB>2</SUB>O<SUB>3</SUB> layers interposed between atomic layer deposited SrTiO<SUB>3</SUB> (STO) films and Ru substrates on the growth and properties of STO films were examined. <IMG SRC='http://pubs.rsc.org/services/images/RSCpubs.ePlatform.Service.FreeContent.ImageService.svc/ImageService/image/GA?id=c2jm31897k'> </P>
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Thermoelectric Properties of Nanowires with a Graphitic Shell.
Lee, Jong Woon,Lee, Eun Kyung,Kim, Byung Sung,Lee, Jae Hyun,Kim, Hee Goo,Jang, Hyeon Sik,Hwang, Sung Woo,Choi, Byoung Lyong,Whang, Dongmok Wiley-VCH 2015 CHEM SUS CHEM Vol.8 No.14
<P>A thermoelectric device that can generate electricity from waste heat can play an important role in a global energy solution. However, the strongly correlated thermoelectric properties have remained a major hurdle for the highly efficient conversion of thermoelectric energy. Herein, the electrical and thermal properties of Si and SiO2 nanowires with few-layer graphitic shells are demonstrated; these structures exhibit enhanced electrical properties but no increase in thermal conductivity. The main path of the phonons through the structures is the core nanowire, which has a large cross-sectional area relative to that of the graphitic shell layer. However, the electrical conductivities of the nanowires with shell structures are high because of the good electrical conductivity of the graphitic shell, despite its small cross-sectional area.</P>
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