조계종단 계단(戒壇)의 역사 및 성격

이자랑(Lee Ja Rang) 한국불교연구원 2015 불교연구 Vol.42 No.-

현재 대한불교조계종은 단일계단(單一戒壇)에서 구족계를 수계하고 있다. 단일계단이란 이전 각 본사나 사찰별로 율사들의 자의로 시행하였던 수계산림을 단일화하여 종단 차원에서 실행하는 것으로, 종래의 수계법회를 율장에 근거하여 보완ㆍ수정한 것이다. 단일계단은 1981년 2월 17일 양산 통도사에서 자운(慈雲)율사를 초대 단일계단 전계사로 추대하여 열린 제1회 사미ㆍ사미니계 수계산림 법회를 시작으로 지난 해(2014) 3월 20-28일에 제34회 단일계단 구족계 수계산림이 직지사에서 열렸다. 단일계단의 정비와 더불어 율장에 따라 비구니 이부승수계 제도 및 식차마나계도 복원되었다. 이 제도는 아마도 고려시대 이후로 끊긴 것으로 보이는데, 1982년 10월 15-20일까지 범어사에서 자운율사를 전계사로 열린 구족계 제2회, 사미(니)계 제3회 수계산림 법회에서 비구니 이부승수계가 복원되면서 지금에 이르고 있다. 이와 같이 조계종의 수계의식이 지금과 같이 정비된 것은 불과 35년 정도 전의 일이다. 암울한 조선시대를 거치며 한국에서 계맥은 거의 끊길 위험에 처하였다. 하지만 1826년 대은낭오가 서상수계를 하고, 1892년에 만하승림이 중국에서 계맥을 전수해 오는 등, 극한 상황에서도 계맥을 이어가고자 하는 수많은 고승들의 신념과 활약으로 일제강점기나 정화 등의 혼란을 겪으면서도 계맥을 이어왔다. 그러나 정작 계단은 정비되지 못한 채, 특정 율사 및 사찰 중심으로 독자적으로 수계식이 이루어져 어디에서 누가 어떤 방법으로 비구가 되고 있는지, 종단은 새로운 구성원에 대한 파악이나 관리에서 많은 어려움을 겪었다. 이를 해결하기 위해 자운은 조계종 전체를 하나로 묶는 거대한 계단을 설립하였다. 이것이 단일계단이다. 그리고 자운은 단일계단의 정비와 실행을 철저하게 『사분율』에 근거하여 원칙을 지키며 실현해 갔다. 단일계단의 정비라는 대 사건이 없었다면, 조계종은 언제까지나 승적을 둘러싼 논란을 반복하였을 것이다. 본고에서는 근현대불교사에 있어 크게 주목할 만한 사건 가운데 하나인 1981년의 '단일계단' 확립 및 '이부승수계제도' 복원을 중심으로 조계종 계단의 역사를 살펴보고 있다. 단, 단일계단 내지 이부승수계제도 실행의 의미를 제대로 파악하기 위해서는 이러한 제도들이 실행되기 이전의 한국불교의 수계 상황도 고려되어야 하므로, 근대기에 이루어진 조계종의 주요 계맥인 대은파와 만하파의 성립과 발전, 그리고 통합종단의 계단법 등 종합적으로 조계종 계단의 역사를 고찰하며, 이러한 상황 속에서 탄생한 단일계단이 어떤 내용과 의미를 지니는지 생각해 보고자 한다. Daehan Pulgyo Jogye Order (大韓佛敎曹溪宗) is currently receiving the full precepts from a single ordination platform (單一戒壇). A single ordination platform refers to the precept reception that is unified to be performed at the level of the order, different from the previous case where it was voluntarily performed by preceptors in head temple or each branch temple. It supplements and modifies the original Buddhist ceremony according to Vinayapiṭaka. The single ordination platform began with the first Buddhist precept reception ceremony for novices that was held in Tongdo Temple in Yangsan on February 17th in 1982 where Preceptor Ja-un was selected as the first teacher to confer the precepts in the single ordination platform. Last year, the 34th single platform precept reception ceremony for full precepts was held in Jikji Temple during March 20th to 28th. In addition to organizing the single ordination platform, Buddhist monk dual ordination system and sikkhamānās' precepts were also restored according to Vinayapiṭaka. The dual ordination, which is conjecture to be ceased after the Koryŏ Dyanasty, was restored at the second precept reception ceremony for full precepts where Preceptor Ja-un was selected as the first teacher to confer the precepts and the third precept reception ceremony for novices held in Pŏmŏ Temple during October 15th to 20th in 1982. There stored system lasted up to this day. As such, no longer than 35 years have passed since the precept reception ceremony of the Jogye Order was organized to take the current form. Lineage of the transmission of the precepts in Korea faced risk of extinction passing the grim period under the Chosŏn Dynasty. Despite turbulent era such as Japanese colonial period and purification, the lineage continued thanks to the strong belief and action by a number of high priests in severe situations, such as Daeŭn-nango (大隱朗旿)'s to reception of Sŏsang precepts (瑞祥受戒) in 1826 and Manha-seunglim (萬下勝林)'s transmission of precept lineage from China in 1892. However, precept receiving ceremonies were still being performed independently by a certain preceptor or temple, as the platform was yet to be organized. As a result, the order had difficulties in grasping and managing new members, being unable to know who became a Buddhist monk in where. For the purpose of solving this problem, Ja-un established an immense platform that can embrace the whole Jogye Order. This is the very single ordination platform. Ja-un conducted alignment and implementation of the single ordination platform by strictly following the principles based on the Four Part Vinaya. If it were not for the big affair of single ordination platform alignment, the Jogye Order must have been trapped in endless dispute over the register of monks. This study examines the history of ordination platform of the Jogye Order, focusing on the establishment of 'the single ordination platform' and restoration of 'the system of dual ordination' in 1981, which are two of the most notable events in modern Buddhism history. Meanwhile, in order to completely understand the meaning of the single ordination platform or implementation of the system of dual ordination, precept reception situation in Korean Buddhism prior to such events should also be considered. Hence, the paper comprehensively examines the history of the Jogye Order platform, including establishment and development of Daeŭn's branch and Manha's branch, which are the major lineages of the transmission of the precepts of the Jogye Order in modern era, as well as the ordination platform rule of an integrated order. Through this, the paper contemplates the contents and meaning of the single ordination platform that emerged from such circumstances.

Identification of Alternative Variants and Insertion of the Novel Polymorphic <i> AluYl17</i> in <i> TSEN54</i> Gene during Primate Evolution

Lee, Ja-Rang,Kim, Young-Hyun,Park, Sang-Je,Choe, Se-Hee,Cho, Hyeon-Mu,Lee, Sang-Rae,Kim, Sun-Uk,Kim, Ji-Su,Sim, Bo-Woong,Song, Bong-Seok,Jeong, Kang-Jin,Lee, Youngjeon,Jin, Yeung Bae,Kang, Philyong,Hu Hindawi Publishing Corporation 2016 International journal of genomics Vol.2016 No.-

<P><I>TSEN54</I> encodes a subunit of the tRNA-splicing endonuclease complex, which catalyzes the identification and cleavage of introns from precursor tRNAs. Previously, we identified an<I> AluSx</I>-derived alternative transcript in<I> TSEN54</I> of cynomolgus monkey. Reverse transcription-polymerase chain reaction (RT-PCR) amplification and<I> TSEN54</I> sequence analysis of primate and human samples identified five novel alternative transcripts, including the<I> AluSx</I> exonized transcript. Additionally, we performed comparative expression analysis via RT-qPCR in various cynomolgus, rhesus monkey, and human tissues. RT-qPCR amplification revealed differential expression patterns. Furthermore, genomic PCR amplification and sequencing of primate and human DNA samples revealed that<I> AluSx</I> elements were integrated in human and all of the primate samples tested. Intriguingly, in langur genomic DNA, an additional<I> AluY</I> element was inserted into<I> AluSx</I> of intron eight of<I> TSEN54</I>. The new<I> AluY</I> element showed polymorphic insertion. Using standardized nomenclature for<I> Alu</I> repeats, the polymorphic<I> AluY</I> of the langur<I> TSEN54</I> was designated as being of the<I> AluYl17</I> subfamily. Our results suggest that integration of the<I> AluSx</I> element in<I> TSEN54</I> contributed to diversity in transcripts and induced lineage- or species-specific evolutionary events such as alternative splicing and polymorphic insertion during primate evolution.</P>

Identification, cDNA Cloning, and Sequencing of AK2 Gene in Rhesus Monkey

Ja-Rang Lee(이자랑),Jae-Won Huh,Dae-Soo Kim,Yi-Deun Jung,Se-Eun Yun,Hong-Seok Ha,Kung Ahn,Yun-Ji Kim,Heui-Soo Kim 한국실험동물학회 2009 한국실험동물학회 학술발표대회 논문집 Vol.2009 No.2

Synthesis of nanocrystalline bismuth and its application to the detection of trace metals.

Lee, Hi Min,Lee, Gyoung-Ja,Uhm, Young Rang,Kim, Hyoun Jin,Lee, Min Ku,Rhee, Chang Kyu American Scientific Publishers 2010 Journal of Nanoscience and Nanotechnology Vol.10 No.1

<P>Surface modified carbon strip electrode with Bi nanopowder was suggested for a simultaneous analysis of Zn, Cd, and Pb ions by a square wave anodic stripping voltammetry, and the influence of the modifying Bi mass and particle size on the trace metal response was investigated. The Bi nanopowders with various particle size distributions were synthesized by an optimization of the gas condensation condition, in which a refractory crucible was applied for the evaporation of volatile Bi, and then immobilized on the surface of a working electrode. The result of the stripping measurements shows that when the modifying mass and the particle size of the Bi powder were in the range of 2 to 5 microg/cm2 and less than 300 nm, respectively, a well-developed and reproducible stripping response was obtained. The proposed 'mercury-free' carbon strip electrode, modified with Bi nanopowder, is conveniently usable and directly applicable to a trace metal analysis without a pre-deposition of Bi and complicated surface polishing steps.</P>

Alu-Derived Alternative Splicing Events Specific to Macaca Lineages in CTSF Gene

Lee, Ja-Rang,Park, Sang-Je,Kim, Young-Hyun,Choe, Se-Hee,Cho, Hyeon-Mu,Lee, Sang-Rae,Kim, Sun-Uk,Kim, Ji-Su,Sim, Bo-Woong,Song, Bong-Seok,Jeong, Kang-Jin,Lee, Youngjeon,Jin, Yeung Bae,Kang, Philyong,Hu Korean Society for Molecular and Cellular Biology 2017 Molecules and cells Vol.40 No.2

Cathepsin F, which is encoded by CTSF, is a cysteine proteinase ubiquitously expressed in several tissues. In a previous study, novel transcripts of the CTSF gene were identified in the crab-eating monkey deriving from the integration of an Alu element-AluYRa1. The occurrence of AluYRa1-derived alternative transcripts and the mechanism of exonization events in the CTSF gene of human, rhesus monkey, and crabeating monkey were investigated using PCR and reverse transcription PCR on the genomic DNA and cDNA isolated from several tissues. Results demonstrated that AluYRa1 was only integrated into the genome of Macaca species and this lineage-specific integration led to exonization events by producing a conserved 3' splice site. Six transcript variants (V1-V6) were generated by alternative splicing (AS) events, including intron retention and alternative 5' splice sites in the 5' and 3' flanking regions of CTSF_AluYRa1. Among them, V3-V5 transcripts were ubiquitously expressed in all tissues of rhesus monkey and crab-eating monkey, whereas AluYRa1-exonized V1 was dominantly expressed in the testis of the crab-eating monkey, and V2 was only expressed in the testis of the two monkeys. These five transcript variants also had different amino acid sequences in the C-terminal region of CTSF, as compared to reference sequences. Thus, species-specific Alu-derived exonization by lineage-specific integration of Alu elements and AS events seems to have played an important role during primate evolution by producing transcript variants and gene diversification.

Radiation-induced human endogenous retrovirus (HERV)-R env gene expression by epigenetic control.

Lee, Ja-Rang,Ahn, Kung,Kim, Yun-Ji,Jung, Yi-Deun,Kim, Heui-Soo Academic Press 2012 Radiation research Vol.178 No.5

<P>It is commonly accepted that ionizing radiation induces genomic instability by changes in genomic structure, epigenetic regulation and gene expression. Human endogenous retroviruses (HERV)-R also are often differentially expressed between normal and disease tissues under unstable genomic conditions and are implicated in the pathogenesis of several human diseases. To understand the influence of ionizing radiation on HERV-R expression, we performed quantitative reverse transcription-polymerase chain reaction (RT-PCR) analyses using γ-irradiated normal human cells. Compared to nonirradiated cells, HERV-R expression was up-regulated in γ-irradiated cells. The regulatory mechanism of HERV-R expression in irradiated cells was investigated by methylation analyses of HERV-R 5'LTRs and treatment with garcinol. These data indicated that the up-regulated transcription of HERV-R may be regulated by radiation-induced epigenetic changes induced by histone modification, and thus could be of great importance for understanding the relationship between radiation-induced biological effects and transposable elements.</P>

승단 추방에 관하여 -멸빈(nasana)을 중심으로-

이자랑 ( Ja Rang Lee ) 인도철학회 2003 印度哲學 Vol.15 No.-

율장에 나타난 부동주(不同住) (nanasamvasaka)에 관하여

이자랑 ( Ja Rang Lee ) 인도철학회 2002 印度哲學 Vol.11 No.2

승단 화합과 화합 포살

이자랑(Lee ja-rang) 불교학연구회 2004 불교학연구 Vol.8 No.-

  This paper aims at clarifying how the Buddhist order keeps the harmony when the conflicts in the order is occured. The Buddhist order is characterized by complete chapter, samagga-sa?gha. In case that the monks living in the same boundary performs the uposatha separately, it is called sa?ghabheda. The meaning of sa?ghabheda is splitting up the order, and it is described as one among the most serious crimes in the Buddhist texts. The Buddhist order have to make efforts toward keeping the harmony of the members in a community in order to prevent sa?ghabheda. Nevertheless, the serious conflicts threatening the harmony of the order have frequently used to occur in the early Buddhist order.<BR>  In the first place, the order tries to settle a dispute by adhikara?a-samatha when the conflict is occured. However, in case that the dispute become worse not to settle down, sa?gha is seperated into groups which have same opinion. The seperated group lives together in a boundary, and performed ceremonies together. That is n?n?sa?v?saka. If the seperated groups could not harmonize different opinions, they had not criticized adversely each other, but regarded as a equal sa?gha.<BR>  However, when a group want to recover the harmony of the order, members of the group suggest the will to the other group. If they get to agree to the harmony of the order, they have to perform samagga-kamma together. Lastly, they have to read p??imokkha and perform s?maggi-uposatha as symbol of harmony. In this process, the seperated groups become to reorganize united sa?gha.

테라와다 불교의 재가불자 신행도 : Upsakajanlakra를 중심으로

이자랑(LEE, Ja-rang) 불교학연구회 2014 불교학연구 Vol.39 No.-

본 논문은 12세기경에 테라와다 전통의 비구 아난다(&#256;nanda)가 지은 『우빠사까자나랑까라(Upasakajanala&#7749;kara)』라는 문헌을 중심으로 테라와다 불교의 재가불자 신행도를 고찰하는 것을 목적으로 한다. 주지하는 바와 같이, 불교교단은 비구·비구니·우바새·우바이의 4중(衆)으로 구성된다. 이들은 출가와 재가라는 입장 차이로 인해 불도 수행이나 교단 내에서의 역할 등에 차이가 있지만, 교단을 지탱해 가는 네 개의 기둥으로서 각각 중요한 의미를 지닌다. 현존하는 초기 불교문헌은 출가자에 의해 전승되어 왔기 때문에 출가자에 대한 교설이 중심을 이룬다. 이로 인해 그 동안 출가자의 수행도나 생활상에 관해서는 많은 연구가 축적되어 온 한편, 재가불자의 신행생활 등은 자료의 부족 내지 무관심 등으로 인해 활발한 연구가 이루어지지 못했다. 하지만 4중의 구성 인원으로서의 재가불자의 위치를 고려할 때 앞으로 다양한 시각에서 많은 연구가 이루어져야 할 것이다. 『우빠사까자나랑까라』는 제명(題名)에 이미 나타나듯이, 우바새의 불도 실천법을 설한 책이다. 12세기에 지어진 것으로 후대의 것이지만, 논지를 전개함에 있어 빨리삼장을 근거로 제시하는 등 초기불교 이래 전승되어 온 테라와다 불교의 기본적인 생각을 그대로 답습하고 있다. 그리고 ‘인륜에 근거한 올바른 생활습관의 확립’과 ‘이를 기반으로 한 종교적 실천’이라는 이중구조 하에 재가실천도를 매우 체계적으로 설명한다. 즉, 삼귀의(三歸依)를 통해 올바른 믿음을 확립한 후 오계나 올바른 생활을 통해 윤리적 삶을 실현하고, 나아가 10복업사(福業事)를 짓고, 장애법(障碍法)을 제거함으로써 이를 기반으로 세간과 출세간의 행복을 초래하는 종교적 실천을 실행하는 것이 바로『 우빠사까자나랑까라』가 제시하는 재가불자 신행도이다. 적지 않은 사람들이 ‘재가’라는 입장에서 안이함을 구하며 불교도로서 지향해야 할 올바른 삶을 방기하고 있지만, 출가자 못지않게 재가불자의 실천도 역시 정교하며 체계적이다. 출가자가 그들의 삶을 통해 최고의 선(善)을 실현하고자 정진하듯이, 재가불자 역시 자신들에게 걸맞는 실천도를 실행하며 불교도로서 지향해야 할 올바른 삶을 살도록 노력해야 할 것이다. 이러한 점에서 『우빠사까자나랑까라』가 제시하는 우바새의 실천도 파악은 현대의 재가불자가 지향해야 할 바람직한 생활의 내용 정립을 위해서도 반드시 필요한 작업이라고 생각된다. This paper discusses the practice of lay Buddhists' faith in Theravada Buddhism based on the literature of Upasakajanala&#7749;kara, written by &#256;nanda, a Buddhist monk of the Theravada tradition from around the 12th century. As is already well known, a Buddhist order consists of the fourfold assembly: bhikkhu, bhikkhuni, upasaka, upasika. Although their roles are different due to differences in terms of a monk or a lay person, each of them have importance as the four pillars that support the Buddhist order. As the extant early Buddhist literature has been handed down by monastics, the teachings have mostly been about and directed to monastics. As a result, there have been many studies conducted and accumulated on the disciplines and lives of monastics. On the other hand, few studies have been conducted on the practice of lay Buddhists due to the lack of materials or indifference. Thus, more studies on lay Buddhists from various perspectives are required in the future, considering their importance as a member of the fourfold assembly. Upasakajanala&#7749;kara is a book that teaches how to practice the way to Buddhahood for upasaka, as indicated in the book title. Although this book was written in the 12th century and relatively late, the theme is presented based on the Pali tipi&#7789;aka 三藏, which follows the basic ideas of Theravada Buddhism transmitted since early Buddhism. This book also explains how to perform the practice of lay Buddhists' faith under a two-fold structure: “right behavior based on the Principle of the Way or Truth” and “religious practice based on right behavior.” That is, once right faith is established through the three refuges 三歸依, then ethical life can be achieved through right behavior or following the five basic precepts 五戒. Furthermore, this book suggests how lay buddhists can practice their faith by building 10 pu&ntilde;&ntilde;akiriyavatthu 福業事 and removing obstructions to attaining enlightenment and Nirvana, thereby practicing religious teachings that lead to happiness in the mundane world and super-mundane world. Many people who follow the way to Buddhahood seek an easy and convenient life and abandon the right lifestyles that Buddhists should follow. However, the practice of lay Buddhists' faith are also as sophisticated and systematic as those of monks and nuns. Just as monastics devote their lives to supreme goodness and virtue through their lives, lay Buddhists should also strive for practice and faith that lives up to the way to Buddhahood, and endeavor to live right lives that are worthy of the name of Buddhists. In this way, the understanding of the practice of faith for upasaka presented by Upasakajanala&#7749;kara is urgently needed to establish right lives that modern lay Buddhists should follow.