김치의 재료별 첨가량에 따른 SAM 함량의 변화

이명기,이현정,박완수,구경형,김영진,서주원,Lee, Myung-Ki,Lee, Hyun-Jung,Park, Wan-Soo,Koo, Kyung-Hyung,Kim, Young-Jin,Suh, Joo-Won 한국식품연구원 2008 食品技術 Vol.21 No.2

본 연구에서는 발효기간 중 SAM 생성량 증진김치의 최적조건을 개발하기 위해 배추김치의 재료별 및 제조법에 따른 발효기간 중의 SAM 함량 변화를 측정하였다. 발효가 진행됨에 따라 모든 김치군의 pH는 발효초기에는 급격히 감소하다가 후기에는 pH $4.2{\sim}4.3$으로 비슷하게 나타났다. 산도는 pH와 비슷한 경향을 보이면서 발효초기에는 급격히 감소하다가 후기에는 서서히 증가하는 경향을 보였다. SAM 함량은 가장 기본적인 재료로만 제조한 표준(A)김치는 가장 낮게 나타났고, SAM이 검출되는 원 부재료에 SAM 함량이 많은 김치가 SAM 함량도 높게 나타났다. 모든 김치군 중 I김치가 가장 높은 SAM 함량을 나타냈으며, 김치별 SAM 함량이 가장 높은 발효시점은 A, K김치는 pH $4.6{\sim}4.9$, 산도 $0.38{\sim}0.57$0.57, D, H김치는 pH 6.3, 산도 $0.24{\sim}0.27$, E, G김치는 pH $6.1{\sim}6.6$, 산도 $0.05{\sim}0.14$0.14, B, C, F, I, J김치는 pH $4.3{\sim}5.3$, 산도 $0.45{\sim}1.02$에서 나타났다. 따라서 대부분의 김치는 적숙기시점이 되었을 때 B, E, G, H김치는 초기발효 때부터 SAM 함량이 높게 나타났다. 또한 발효가 진행됨에 따라 SAM 함량은 감소하는 경향을 보였다. 따라서 연구결과 주재료인 채소류와 젓갈의 함량비를 적절히 제조하여 최적의 SAM 생산능력의 발효시점과 김치맛에 영향을 끼치지 않는 관능적으로 적합하고 SAM 생성이 보다 효과적으로 유도되는 최적의 조건에 대한 실험들이 추가적으로 필요하다고 판단된다.

SAMS-GFP 펩티드에 의한 AMP-activated protein kinase 기능 차단이 골격근 내 당 수송에 미치는 영향

김상현 ( S. H. Kim ),( Kazuhiko Higashida ),김기진 ( K. J. Kim ) 한국운동생리학회(구 한국운동과학회) 2011 운동과학 Vol.20 No.3

김상현, Kazuhiko Higashida, 김기진. SAMS-GFP 펩티드에 의한 AMP-activated protein kinase 기능 차단이 골격근 내 당 수송에 미치는 영향. 운동과학, 제20권 제3호. 205-214, 2011. 운동시 골격근 내 당 수송은 주로 AMP-activated protein kinase(AMPK)와 Ca2+/calmodulin-dependent protein kinase(CaMK) 신호전달체계를 통해 이루어진다. AMPK의 세 가지 subunit 중 α 는 α1과 α2 isoform이 존재하는데, α2가 골격근 내 주요 isoform으로 알려져 있다. 그렇지만 AMPKα2를 knockout(KO) 하더라도 AMPKα1의 효과까지는 완벽하게 차단되지 않을 뿐 아니라 AMPKα1의 활성이 오히려 반등하게 된다. 따라서 최근 AMPKα2 KO 생쥐를 이용하여 AMPK가 운동시골격근 내 당 수송에 중요한 역할을 하지 않는다는 연구결과는 골격근 내 당 수송에 대한 AMPK 역할을 확실히 규명하는데 한계가 있다. 이에 본 연구는 가성 펩티드(pseudo peptide)인 SAMS-GFP를 이용하여 AMPKα1과 α2의 기능을 완전히 차단한 후 AMPK가 골격근내 당 수송에 어떠한 역할을 하는지 알아보았다. 이를 위해 electric pulse-mediated gene transfer 기술을 이용하여 SAMS-GFP peptide를 epitrochlearis 근육에 과 발현 시켰다. 그 결과 SAMS-GFP 저해 펩티드(inhibitory peptide)는 AICAR에 의해 증가된 골격근 내 당 수송을 완벽히 차단하였다. 그리고 저산소증과 근 수축에 의해 각각 6.5배 그리고 4.3배 증가된 당 수송이 SAMS-GFP 유전자에 의해 각각 50% 가까이 감소되었다. 또한 SAMS-GFP 저해 펩티드는 GLUT4 생합성에 아무런 영향을 미치지 않았다. 이러한 결과를 종합해 볼 때 AMPK가 근 수축에 따른 골격근 내 당 수송에 CaMK 신호전달체계와 함께 여전히 핵심적인 역할을 하며, SAMS-GFP 저해 펩티드가 AMPKα2 KO 생쥐와는 달리 AMPKα1과 AMPKα2 기능을 모두 완벽하게 차단하였다는 것을 알 수 있다. Glucose transport in skeletal muscle during exercise is mainly accomplished by AMP-activated protein kinase (AMPK) and Ca2+/calmodulin-dependent protein kinase (CaMK) signaling pathways. AMPK exists as heterotrimeric αβγ complexes, while the catalytic subunit has two isoforms (α1 and α2) with different tissue distributions. AMPK complexes containing the α2, rather than the α1 isoform, have a greater dependency on AMP both in direct allosteric activation and in covalent activation by the upstream kinase, LKB1. Therefore, AMPKα2 is thought to be the main isoform in skeletal muscle. Although in AMPKα2 KO mice AMPKα2 activity is abolished, AMPKα1 activity is compensatorily increased. To overcome these obstacles, we designed a SAMS-GFP pseudo peptide vector to block the function of both AMPKα1 and AMPKα2 in skeletal muscle. SAMS-GFP peptide overexpression in rat epitrochlearis muscle was accomplished by using an electric pulse-mediated gene transfer technique. Induction of AMPK pseudo peptide, SAMS-GFP completely blocked AICAR stimulated glucose transport activity. Hypoxia and muscle contraction induce an increase of glucose transport by 6.5 and 4.4 times, respectively. But, this hypoxia- and contraction- induced increase of glucose transport is decreased about 50% by SAMS-GFP. SAMS-GFP peptide overexpression did not change muscle GLUT4 content. These findings suggestthat AMPK with CaMK signaling pathways play a key role on glucose transport by contraction in skeletal muscle. And SAMS-GFP inhibitory peptide completely blocked the function of AMPKα1 and AMPKα2, contrary to AMPKα2 KO mice, in which only α2 is blocked.

삼매(三昧)에 대한 분석적 고찰

백도수 사단법인 미래융합기술연구학회 2022 아시아태평양융합연구교류논문지 Vol.8 No.8

This Study deals with meaning, names, numbers of Dhamma and development(bhāvanā) of Concentration(Samādhi) analytically. Samādhi should be translated into concentration, right concentration of mind, concentration of mind etc. Samādhi could be said one pointedness of skilled mind and the subject of concentration is called good mind, mind or belonging to mind and concentration established in one point. The method is samely, perfectly, calm down and not distracted. Samādhi, Samatha, Jhāna and Samāpatti are both the same meaning and different meaning. Therefore we should interpret the meaning of the word samādhi differently according to contexts. Compounds of the word samādhi consists of three parts, connected in before or end of a word samādhi and the both of the word. According to the analysis by number of Dhammas, in two Dhammas, Samādhi has a symmetry structure in threefold dhammas has a stage structure, in over fourfold Dhammas has a elemental structure. And Samādhi related with and belongs to the category of buddhist practices of every Dhamma. It is known that the samādhi has also subcategory. The first meditation involved with the concentration which has initial and sustained application, the concentration which has only sustained application without initial application. The lower stages of concentration helps make the higher concentration. It should be considered that there is the difference of the concentration’s meaning according to the stages of buddhist practice like as in content of buddhist practice appeared in the first and second meditation. There are differences among concentration of the Buddha, Arhan, the learned and normal person. As a result, we need to study and analysis the aim, benefit and stages of the concentration in detail. 본고는 삼매(三昧 Samādhi)의 의미, 명칭, 법수(法數)와 수행에 대해 분석적으로 다룬다. 삼매는 학자에 따라 concentration, 바른 정신집중, 정(定), 삼매(三昧), 마음집중, 집중으로 번역되었다. 삼매는 한 대상에 전념하는 것이며, 방법은 고르게 완전히, 혼란하지 않으며 흩어지지 않는 것이다. 삼매와 사타마와 선, 정은 동의어로 사용할 수도 있지만 주로 구분하여 사용된다. 그래서 각각의 용어는 내용에 따라 해석을 달리 해야 한다. 삼매의 복합어는 전, 후, 전후로 연결된 단어로 분석할 수 있다. 삼매는 세 가지 복합어 형식으로 구성되어 있다. 또한 법수별 분석에 따르면 삼매는 2법수는 대칭적 구조로, 3법수에서 단계적 구조 그리고 4법수 이상은 주로 요소로 구성되었다. 그리고 삼매는 다른 제법의 수행범주에 속하는데 수행과 관련되어 상세한 내용을 포함하는 하위체계를 갖는 경우도 엿볼 수 있다. 한편 낮은 단계의 수행삼매는 높은 단계의 삼매형성을 돕는다. 또한 제1선과 제2선에서 생긴 삼매의 수행내용이 다른 것처럼 수행단계마다 삼매차이를 고려해야 한다. 아울러 붓다의 삼매, 아라한의 삼매, 유학의 삼매, 범부의 삼매도 차이가 있으며 삼매의 목적과 이득에도 차이를 보이고 있다. 이상에서 본 바처럼 삼매를 이해하고 적용하는 과정에서는 삼매의미와 삼매수행단계의 다양성을 고려하여 분석하고 이해해야 할 것이다.

유식문헌에서의 삼매심소와 5유가지

김치온(Chi-on Kim) 중앙승가대학교 불교학연구원 2011 불교와 사회 Vol.3 No.-

본 논문은 유식학파(Vijñānavāda-school) 문헌에 나타난 삼매(samādhi)에 대해 살펴본 것이다. 삼매는 부파불교에서는 大地法(mahābhūmika)이었으나 유식불교에서는 欲(chanda), 勝解(adhimukti), 念(smṛti), 慧(dhī)와 함께 別境心所(viniyata caitta)로 분류되었다. 별경심소는 별도의 대상에 대해 작용하는 심소라는 의미로, 특히 삼매와 혜는 이미 관찰한 것에 대해 발생하는 것이다. 유식불교의 수행의 기조가 듣고 사유하고 닦는 것이라는 점을 상기할 때 관찰한 대상이란 알아야 할 대상, 즉 부처님의 말씀을 의미한다. 삼매가 관찰 대상에 대해 마음이 한 경계인 성품[心一境性, cittaikāgratā]이라고 정의되며, 이는 사마타행이 점차로 깊어지는 과정에서 나타나는 것이다. 『유가사지론(Yogācārabhūmi)』에서는 이러한 과정을 9가지 마음의 머무름[9種心住]으로 나타나고 있다. 『해심밀경(Saṃdhinirmocana-sūtra)』에서는 몸과 마음의 가뿐함을 얻은 후에 본격적인 사마타비파사나행이 이루어진다고 하고 있다. 몸과 마음의 가뿐함을 9가지 마음의 머무름에 비추어 보면 일곱 번째의 最極寂靜(vyupaśamayati)의 단계를 의미하며, 마음이 한경계인 성품의 단계는 여덟 번째 專注一趣(ekotīkaroti)의 단계임을 알 수 있다. 또한 見道의 단계는 9가지 마음의 머무름의 마지막 단계인 等持(samādhatte)의 단계이다. 이는 공력을 더하거나 쓰지 않아도 자재로이 나아가는 도로서 원만한 삼매로 설명되고 있다. 유식문헌에 나타난 수행의 다섯 단계로 『대승장엄경론(Mahāyāna sūtrālaṃkāra)』과 『현양성교론』과 『대승아비달마집론(Abhidharmasamuccaya) 』 등의 5유가지와 『성유식론』 등의 유식 5도는 서로 간에 다소 그 명칭에서 차이가 나고 있으나, 내용상에서는 유가행파 수행의 기본 과정인 듣고 사유하고 닦는 과정을 거쳐 轉依(āśrayasya parāvṛtti)를 증득하는 것으로 하고 있다. 그 가운데서도 『집론』의 지니는 단계[持], 머무는 단계[住], 거울과 같은 단계[鏡], 밝음의 단계[明], 전의의 단계[依]의 다섯 단계가 『대승장엄경론』과도 유사하여 근본적인 모습이라 생각된다 삼매와 관련하여서는 견도 직전에 행해지는 삼매가 매우 중요한 의미를 지닌다. 5유가지에서는 유상삼매를 얻는 ‘거울과 같은 단계’와 얻는 것이 없는 지[無所得智]를 얻는 ‘밝음의 단계’를 의미하는 것으로 생각되며, 『성유식론』에서는 수행을 더욱 더하는 도[加行道]에서 설명되고 있는 따뜻해지는 단계[煖位], 정점에 도달한 단계[頂位], 인가하는 단계[忍位], 세간에서 제일인 법의 단계[世第一法位]이다. 각 단계에는 각각의 삼매가 배정되어 있는데, 밝음을 얻는 선정[明得定], 밝음이 증장된 선정[明增定], 인가함이 따르는 선정[印順定], 간격이 없는 선정[無間定]이 그것이다. 이들 삼매의 내용으로 볼 때 ‘밝음을 얻는 선정[明得定]’과 ‘밝음이 증장된 선정[明增定]’은 5유가지 가운데 ‘거울과 같은 단계’를 의미한다고 생각되며, ‘인가함이 따르는 선정[印順定]’과 ‘간격이 없는 선정[無間定]’은 5유가지 가운데 ‘밝음의 단계’라고 생각된다. 또한 ‘따뜻해지는 단계’로부터 ‘세간에서 제일인법의 단계’까지에서의 각각의 삼매는 삼매가 깊어지는 경향이 있기는 하나 작용하는 기능에 따라 이름을 붙인 것이다. 그러한 점에서 이들 삼매를 『유가사지론』의 9가지 마음의 머무름에 비추어보면 모두가 여덟 번째의 단계인 專注一趣(ekotīkaroti)의 단계임을 알 수 있다. 그리고 9가지 마음의 머무름의 마지막 단계인 等持(samādhatte)는 그 내용상 견도에서부터 나타나는 것임을 알 수 있다. This paper examines the term samādhi, which appeared in the literatures of Vijñānavāda-school. The term, Samādhi was mahābhūmika in Abhidharma Buddhism, but it was classified as viniyata caitta along with chanda, adhimukti, smṛi, and dhī in Yogacāra Buddhism. Viniyata caitta signifies mental factors that operate according to each object, and samādhi and dhī particularly occur when things are already observed. Regarding the basic theme of Yogacāra Buddhism, which involves hearing, thinking, and cultivation, the observed object indicates the Buddha’s teaching that we have to know. Samādhi is defined as cittaikāgratā, which is described as the one-pointedness of the mind, and increasingly appears in the process of deepening śamatha (tranquility meditation). In the Yogācārabhūmi, these processes are explained with nine types of mental stabilization. In the Saṃdhinirmocana-sūtra it shows that a full-fledged śamatha-vipaśyanā is performed after getting a refreshed body and mind. Viewed as the nine stages or types of mental stabilization, the obtaining of a refreshed body and mind signifies vyupaśamayati (thoroughly pacify), which is the seventh stage. The stage of ekotīkaroti is the eighth stage, which corresponds to the level of making the mind one-pointed. The stage of seeing the Way is the last or ninth stage among the nine types of mental stabilization, and it is the level of samādhatte (meditative equipoise). It is explained as a complete samādhi, which is the path of making one's way at will with no further exertion. The five paths of Yogacāra show a little difference in their names in the Mahāyānasūtrālaṃāra, the Prakaranâryavāca-śāstra, the Abhidharmasamuccaya, and the Vijñaptimātratāsiddhi-śāstra. In their content, however, they embody the process of attaining āśrayasya parāvṛti through the stages of hearing, thinking, and cultivating, which are the fundamental processes of practice in the Yogacāra school. The five stages of preserving, abiding, mirror-like, lights, and āśrayasya parāvṛti (transformation of the basis) in the Abhidharmasamuccaya among them are similar to those in the Mahāyānasūtrālaṃāra. Accordingly, these five stages are understood as a fundamental aspect. Regarding the statues of samādhi, the samādhi performed right before the path of seeing has a significant meaning. In the five paths of Yogacāra, it is considered as 'the stage of mirror-like', or obtaining samādhi of form and 'the stage of lights' perfect wisdom. In the Vijñaptimātratāsiddhi-śāstra, it signifies the stage of warmth in the path of applied practices, stage of summit, stage of patience, and stage of the highest worldly meditative state which are explained in 'path of applied practices.' Each stage is assigned by its respective samādhi; samādhi of attaining light, samādhi of increased light, samādhi of confirming progress, and samādhi of no-separation, respectively. Viewed in the content of these samādhi, the samādhi of attaining light and the samādhi of increased light correspond to 'the stage of mirror-like' in the five paths of Yogacāra; samādhi of confirming progress and samādhi of no-separation, 'the stage of lights.' Moreover, its respective samādhi from the stage of warmth to the stage of the highest worldly meditative state shows the deepened tendency of samādhi, but each samādhi is named based on its working function. Compared to the nine types of mental stabilization of the Yogācārabhūmi, these samādhi parallel the eighth stage, ekotīkaroti and the samādhatte, the last of the nine types of mental stabilization, appears from 'the path of seeing' according to its content.

고려의 법화삼매 수행법 재조명

이기운(Lee, Ki-Woon) 한국동서비교문학학회 2011 동서 비교문학저널 Vol.0 No.24

The Saddharma-puṇḍarīika-samādhi, or Dharma-flower absorption, was passed down to the Tiantai School as its dharma-transmitting practice method after Chinese Ch’an master Huisi (慧思) of the Chen (陳) Dynasty first attained enlightenment and then was followed by Great master Tiantai (天台). To the Korean peninsula, Hyeon-gwang (玄光) of Baekje introduced this samādhi practice for the first time and by the Goryeo period it flourished greatly. Especially between the close of Goryeo and the opening of Joseon, Korean Cheontae (Tiantai) was divided into Cheontae sojajong (天台疏字宗) and Cheontae beopsajong (天台法事宗), among which the latter is said to have cultivated the Dharma-flower samādhi exclusively. As for the temple of such practice, Baengnyeonsa is well-known as the practice community (結社) for this sam dhi. It is, however, little known what the Saddharma-puṇḍarīika-samādhi at that time was like. It was only speculated that it had been performed in the same way as Chinese Tiantai’s Repentance Ritual of the Ṣaddharma-puṇḍarīika-samādhi 『法華三昧懺儀』. Recently though, among the texts discovered from inside the Vairocana statue of Girimsa Temple were the last fascicle of Commentary on Repentance Ritual of the Ṣaddharma-puṇḍarīika-samādhi 『法華三昧懺助宣講儀』 compiled in the 4th year of Goryeo King U’s reign (1378) and the first fascicle of Method of the Lotus Sutra Samādhi 『妙法蓮華經三昧懺法』 compiled by Cheontae School’s propagator (傳敎僧) San-geung (山亘), both of which reveal a fact of the Dharma-flower sam dhi practice at that time. Examining both the texts, yebuldan (禮佛壇), or the Buddhist service, was performed accordingly to the newly composed method based upon the contents of the Lotus Sutra; jakgwan (作觀), or performing the meditation, was done contemplating the sutra contents; chamhoi, or repentance, was conducted unifying into one the repentance of the six sense organs. In particular, the ceremonial process was well organized so that they could cultivate sam dhi while reciting the Lotus Sutra after dividing its contents into 12 parts. Such a practice method was unique in Goryeo as it was shown different from its counterparts ie., the Repentance Ritual of the Ṣaddharma-puṇḍarīika-samādhi of China and the Repentance Method of the Lotus Sutra 『法華懺法』 of Japan.

연세대학교 삼애교회의 현황과 비전, 그리고 삼애정신의 구현

정종훈(Chong-Hun Jeong) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.66 No.-

The Sam-ae Church was founded on September 17, 2006 to meet one of the six conditions suggested by the bereaved family of Rev. Pai Minsoo who donated the Sam-ae Technical Institute of Agriculture to Yonsei University. The six conditions are as follows: 1) to foster a rural leadership based on the Sam-ae Spirit; 2) to establish Pai Minsoo Memorial Library; 3) to extend the classrooms of the Sam-ae Technical Institute of Agriculture; 4) to found Pai Minsoo Interdenominational Memorial Church; 5) to maintain the graveyard of Rev. Pai Minsoo; 6) to administer the existing educational programs by the Sam-ae Technical Institute of Agriculture. The Sam-ae Church is one of the two interdenominational churches of Yonsei University. The church has been growing since its establishment through the interaction between the Sam-ae Spirit initiated by the late Rev. Pai Minsoo and the Christian identity of Yonsei University. The first senior pastor of the church is Rev. Jeong Se Park, succeeded by the present senior pastor, Rev. Chong Hun Jeong. Both of them serve as chaplains in the office of chaplaincy at Yonsei University. As of September 2011, the church has approximately 100 adult members in the congregation and around 20 kids in the Sunday School. It became financially independent since 2010, the fouth year after its establishment. The Sam-ae Church carries its mission on the basis of its four vision statements; 1) to promote ecumenism in the faith community as “one, holy, universal, and apostolic church”; 2) to provide a democratic and reformed model for the churches in Korea; 3) to reinterpret and implant theSam-ae Spirit of Rev. Pai Minsoo in the context of the current Korean society; 4) to actively support the campus mission at Yonsei University. The Sam-ae church is striving to embody the Sam-ae spirit of Rev. Pai Minsoo represented by the ensuing three loves; 1) “the love of God” - to restore the relationship with God and to deepen it; 2) “the love of rural community” - to love our neighbors in areas suffering from poverty; 3) “the love of labor”- to design and develop a variety of practical activities participated by all the members of the church to serve people. The Same-ae Church is different from other existing churches in that it emphasizes on building up its relationship with the following four communities to fulfill its mission; 1) the local community of the church; 2) the United Graduate School of Theology at Yonsei University, which runs the Pai Minsoo Memorial Lecture and the Sam-ae Special Doctoral Program; 3) the head office of Yonsei University which is inseparable in the establishment of Sam-ae church; 4) the Korean Church in general beyond any particular denomination and local churches for the promotion of ecumenism. The Sam-ae Church was founded on September 17, 2006 to meet one of the six conditions suggested by the bereaved family of Rev. Pai Minsoo who donated the Sam-ae Technical Institute of Agriculture to Yonsei University. The six conditions are as follows: 1) to foster a rural leadership based on the Sam-ae Spirit; 2) to establish Pai Minsoo Memorial Library; 3) to extend the classrooms of the Sam-ae Technical Institute of Agriculture; 4) to found Pai Minsoo Interdenominational Memorial Church; 5) to maintain the graveyard of Rev. Pai Minsoo; 6) to administer the existing educational programs by the Sam-ae Technical Institute of Agriculture. The Sam-ae Church is one of the two interdenominational churches of Yonsei University. The church has been growing since its establishment through the interaction between the Sam-ae Spirit initiated by the late Rev. Pai Minsoo and the Christian identity of Yonsei University. The first senior pastor of the church is Rev. Jeong Se Park, succeeded by the present senior pastor, Rev. Chong Hun Jeong. Both of them serve as chaplains in the office of chaplaincy at Yonsei University. As of September 2011, the church has approximately 100 adult members in the congregation and around 20 kids in the Sunday School. It became financially independent since 2010, the fouth year after its establishment. The Sam-ae Church carries its mission on the basis of its four vision statements; 1) to promote ecumenism in the faith community as “one, holy, universal, and apostolic church”; 2) to provide a democratic and reformed model for the churches in Korea; 3) to reinterpret and implant theSam-ae Spirit of Rev. Pai Minsoo in the context of the current Korean society; 4) to actively support the campus mission at Yonsei University. The Sam-ae church is striving to embody the Sam-ae spirit of Rev. Pai Minsoo represented by the ensuing three loves; 1) “the love of God” - to restore the relationship with God and to deepen it; 2) “the love of rural community” - to love our neighbors in areas suffering from poverty; 3) “the love of labor”- to design and develop a variety of practical activities participated by all the members of the church to serve people. The Same-ae Church is different from other existing churches in that it emphasizes on building up its relationship with the following four communities to fulfill its mission; 1) the local community of the church; 2) the United Graduate School of Theology at Yonsei University, which runs the Pai Minsoo Memorial Lecture and the Sam-ae Special Doctoral Program; 3) the head office of Yonsei University which is inseparable in the establishment of Sam-ae church; 4) the Korean Church in general beyond any particular denomination and local churches for the promotion of ecumenism.

초기불전에 나타난 삼매(samādhi)의 위상

김준호(Jun-ho Kim) 중앙승가대학교 불교학연구원 2011 불교와 사회 Vol.3 No.-

이 글은 초기불전에 나타난 삼매의 중요성이 그 서술유형에 따라 달라질 수 있음을 지적한 것이다. 특히 남북 양전을 비교․대조 분석하게 되면 하나의 시각만으로는 이해하기 어려운 복합적인 양상이 발견된다는 점을 드러내고자 하였다. 이 전제는 삼매를 포함한 여타의 명상법 일반에서도 발견될 수 있다는 지적으로 확대될 수 있다. 삼매의 의미를 풍부하게 살펴보려는 시도 대신에 삼매의 위상을 둘러싸고 서로 다른 의견의 층차가 존재하고 있음을 부각시키려는 것이 이 글의 주요 목표이다. 곧 삼매는 지혜를 성취하기 위해 필요한 예비수단에 지나지 않다거나 삼매의 획득 그 자체가 중요하다는 주장 모두 초기불전 안에서 발견되기 때문에 삼매의 위상에 대해 쉽게 단정을 내리기가 어려운 사정을 드러내고자 하였다. 따라서 이 글은 초기불전에서 발견되는 삼매의 의미와 그 의의를 드러내고자 한 것이 아니라 삼매의 해석을 둘러싸고 서로 다른 의견이 존재하고 있음을 지적함으로써 초기불교 명상법에 내재되어 있다고 생각되는 복합성과 중층적인 구조를 제시하는 데 주안점을 두었다. 삼매와 결합되는 신통력과 지혜를 먼저 살펴보고, 이어서 초기불전에서 서술되고 있는 삼매를 남북 양전의 비교․대조 분석을 통해 삼매 중심의 서술 유형과 삼매 비중심 서술 유형으로 나누어 삼매의 위상에 대한 논의를 진행할 것이다. The aim of this research is primarily to illuminate the statue of samādhi in the early Buddhist texts. That is to say, the research aims to understand the meaning of ‘samādhi’, which is described differently in the Pali Canon and Chinese Agamas. Therefore, one perspective is not suitable for the understanding of samādhi. This presupposition would be extended to be understood as meditative methods in general. Instead of exploring the various meanings of samādhi, I realize that there are different opinions about the statue of samādhi. One can argue that samādhi is a pre-requirement for archiving wisdom. Or the other hand, one can argue that attaining samādhi itself is meaningful and very important. Because both theories appear in the Pali Nikaya it is very difficult to define the statue of samādhi. Therefore, this article intends to reveal the different perspectives on the interpretation of samādhi. Furthermore, I want to point out the multiple meanings and complex structures of samādhi in the early Buddhist texts. I first examine the mysterious power and wisdom connected with samādhi and the aspect of samādhi explained in the Pali Nikaya and Chinese Agamas. Through the comparing and contrasting of two different textual versions, I analyze the difference between the discourse focused on samādhi and discourse focused on non-samādhi which eventually reveals what samādhi is and where samādhi is.

기능성 김치 제조를 위한 김치 원 부재료에 따른 S-adenosyl-L-methionine(SAM) 함량의 변화

이명기(Myung-Ki Lee),이현정(Hyun-Jung Lee),박완수(Wan-Soo Park),구경형(Kyung-Hyung Koo),김영진(Young-Jin Kim),장대자(Dai-Ja Jang),서주원(Joo-Won Suh) 한국식품과학회 2009 한국식품과학회지 Vol.41 No.4

본 연구에서는 발효기간 중 SAM생성량 증진 김치의 최적조건을 개발하기 위해 배추김치의 재료별 및 제조법에 따른 발효기간 중의 SAM함량 변화를 측정하였다. 발효가 진행됨에 따라 모든 김치군의 pH는 발효초기에는 급격히 감소하다가 후기에는 pH 4.2-4.3로 비슷하게 나타났다. 산도는 pH와 비슷한 경향을 보이면서 발효초기에는 급격히 감소하다가 후기에는 서서히 증가하는 경향을 보였다. SAM함량은 가장 기본적인 재료로만 제조한 표준(A)김치가 가장 낮게 나타났고, SAM이 검출되는 원부재료 SAM함량이 많은 김치가 SAM함량도 높게 나타났다. 모든 김치군 중 I김치가 가장 높은 SAM함량을 나타냈으며, 김치별 SAM 함량이 가장 높은 발효시점은 pH가 4.3-5.3사이와 산도는 0.5-1.0%일 때 나타났다. 따라서 이를 바탕으로 본 연구결과 SAM함량이 높은 김치를 제조하기 위해서는 발효기간은 9-12일째와 pH 4.3-5.3, 산도 0.5-1.0%일 때와 고춧가루 함량 및 SAM 함량이 높은 젓갈류, 다양한 재료들의 배합비율이 높은 I김치와 같은 양념 배합비와 제조방법이 김치의 SAM생성량을 높이는 것으로 판단되었다. The purpose of this study was to measure the changes in S-adenosyl-L-methionine (SAM) content and to find the best condition for SAM Kimchi during fermentation with the different kinds of raw materials of Kimchi and the diverse ways of making Kimchi. As fermentation was processing, pH of all Kimchi groups dramatically decreases at the beginning stage of experimentation. However, pH value was 4.2-4.3 in the last stage. Titratable acidity tends toward the similar results in pH value. At the first, the SAM content went down time substantially and then increases. Kimchi (A), which was made of the most basic raw materials, resulted in the lowest content of SAM. The most abundant SAM content of Kimchi was the Kimchi made with certain materials. Kimchi (I) had the most has SAM content, overall. The best time of fermentation was when pH was between 4.3 and 5.3, and titratable acidity was 0.5-1.0%. As the results of this study, the highest SAM content in Kimchi could be made when Kimchi was fermented for 9-12 days and titratable acidity showed 0.5-1.0% This study proved that the ratio of raw materials such as red pepper, fermented fished sauces, and other materials improved the levels of SAM in the Kimchi.

1947년 제주3ㆍ1사건 연구

박찬식(Park Chan-Sik) 한국사연구회 2006 한국사연구 Vol.132 No.-

This study analyzes the ‘Jeju Sam-il Incident’(Event of 1 March, 1947) in view of the perspectives of Jeju history itself and Jejueans (Jeju Islanders). It is reviewed on the ‘Sam-il Incident’ focusing on the ‘Sam-il’ demonstration and leading group of general strike. The consequences of the study are as follows: First, ‘Sam-il Incident’ is the example in the people's movement history which originated from Jeju struggle during the traditional era and anti-Japanese colonial rule struggle. In ‘Sam-il’ ceremonies, there were about 50,000 people gathered in every walks of life across the Jeju island. The firing at civilians by policemen which occurred the same day touched off the March 10 General Strike that was the first and the only one in Jeju history. To Jejueans, General Strike was the expression of the antipathy against power abuses of mainlanders. Even civil servants and policemen whose hometowns are Jeju island participated in the General Strike. The Communal resistance against the repression from the outside is the kind of traditions in Jeju history. The political and social attitude of Jejueans is interpreted as self-governing consciousness. The idea of socialism of left-wing groups in Jeju island was the ideological cover for mass organizing at best. Second, ‘Sam-il Incident’ was the turning point that ideology and ruling elites in Jeju island change. Most of the leadership of People's Committee had experienced anti-Japanese colonial rule struggle and repatriates from Japan. And they were in the center of ‘Sam-in Event’. Moreover, there were a lot of school teachers and civil servants in the leading group of demonstration and general strike. They had strong national, modern and self-governing consciousness. On liberating from Japan, they were trying to achieve new ideology. But, their hopes were frustrating by the momentum of Sam-il Incident. They escaped to the mountains and some of them were smuggled into Japan. And the rest of them who remained the island were killed during the process of 4?3(Sa-sam) uprising. Therefore, it brought us the consequences that social and people's movements which had been long history were cut off. Third, ‘Sam-il Incident’ was the momentum that the changeable possibilities of the dynamic relationship between ‘Central and Local’ were broken. After ‘Sam-il Event’, Jeju island were treated as ‘Red Island’ and the Jejueans were the targets of ‘Red Hunts’. Therefore, ‘the view of the marginal area’ which existed during the Chosun Dynasty was revived. There had been clamped down on Jeju by central government through 4?3 uprising. The central government repressed the self-governing rule by physical forces.

삼태극三太極/삼원태극三元太極 문양의 기원과 삼파문三巴紋의 유형 분류 - 다양한 삼태극 문양의 활용을 위하여

우실하 동양사회사상학회 2010 사회사상과 문화 Vol.21 No.-

이글은 우리나라에서 흔히 삼태극이라고 불리는 문양의 기원인 삼파문의 다양한 형태를 최초로 유형화하여 9가지 유형으로 제시하였다. 삼파문의 9가지 유형은, (1) 제1유형: 원 안에 ‘C’자 형 단선單線 3개가 있는 것, (2) 제2유형: 파문巴紋 3개의 삼파문, (3) 제3유형: 파문巴紋 3개의 머리 부분을 동심원으로 한 것, (4) 제4유형: 원 안에 화려한 화염문 3개가 있는 것, (5) 제5유형: 제4유형의 머리를 새머리 모양으로 변형한 것, (6) 제6유형: 제4유형의 또 다른 변형문으로 ‘화염문의 꼬리가 생략되고 씨(C)자형 고리 3개로 표현한 것’, (7) 제7유형: 우리나라의 삼태극처럼 원을 3등분한 것, (8) 제8유형: 제7유형에서 파문의 머리 부분에 3점을 찍은 것, (9) 제9유형: 제8유형에서 3점을 키우고 꼬리를 단 것 등 9가지이다. 이글에서는 우리나라에서 사용하는 전형적인 삼태극 문양 이전에 보이는 유사한 문양을 ‘삼파문三巴紋’이라고 구별하였다. 9가지 유형의 삼파문은 우리나라의 삼태극 문양의 원형이므로, 다양한 현대적 디자인에 활용될 수도 또 활용되기를 필자는 바란다. In general, ‘Taegǔk(太極)’ means ‘’Yin-yang Taegǔk(陰陽太極)’ that spreads out 1(Taegǔk: 太極) - 2(Yin-yang: 陰陽) - 4(Sa-sang: 四象) - 8(Pal-goe: 八卦). As you seen above, ‘Yin-yang Taegǔk’ branches into two(Yin-yang: 陰陽) that mean the cosmic dual forces. But ‘Sam Taegǔk(三太極)’ or ‘Sam-won Taegǔk(三元太極)’ branches into three(Tien 天, Di 地 and Ren 人). These ‘three’ are called ‘Sam-jae’(三才) that means the cosmic triple forces. In this paper, I suggests that the first concept of ‘Taegǔk(太極)’ is ‘Sam Taegǔk / Sam-won Taegǔk’. And this kind of situation continues until Dang(唐: 618- 907) dynasty. The concept of ‘Sam Taegǔk’ is based on ‘3.1 philosophy’. Moreover I suggests that 3.1 philosophy has its origin in north-eastern Shamanism. In north-eastern Shamanism ‘3, 9, 81’ is regarded as a sacred number. And north-eastern Shamanism has an unique mathematical logic that spreads out 1-3-9-81. This paper pays attention to the north-eastern Shamanism as a philosophical background of ‘3.1 philosophy’ and the concept of ‘Sam Taegǔk’ / ‘Sam-won Taegǔk’. In this paper, I suggests that the shape of ‘Sam Taegǔk(三太極)’ or ‘Sam-won Taegǔk(三元太極)’ has its origin in 'a flame flared up inside the sun'. Therefore, original design of ‘Sam Taegǔk’ or ‘Sam-won Taegǔk’ represents the shape of sun in which sun-flame is whirling strongly. And in this paper, I classify various ‘Sam Pamun(三巴紋: Triskel)’ pattern into 9 types. The 9 type patterns are on the one hand very similar on the other hand very different. I wish that various ‘Sam Pamun(三巴紋: Triskel)’ pattern will be used in Korean modern design.