신비 현상에 대한 교학적 해석과 이해

김성장 한국원불교학회 1998 圓佛敎學 Vol.3 No.-

[추모 산문] 돌아가시고 나서 맺은 특별한 인연

김성장 푸른사상사 2024 푸른사상 Vol.49 No.-

동적 파장 할당 기법을 이용한 광 버스트 스위칭 네트워크에서의 절대적 QoS 제공

김성장,강민호,崔振植 대한전자공학회 2003 전자공학회논문지TC (Telecommunications) Vol.40 No.10

In this paper, we address how to provide absolute differentiated services for optical burst switching (OBS) networks based on dynamic wavelength assignment. Unlike existing quality of service (QoS), such as buffer-based and offset-time based scheme, our proposed dynamicvirtual lambda partitioning (DVLP) scheme does not mandate any buffer or extra offset time, but can achieve absolute service differentiation between classes.This new DVLP scheme shares wavelength resources based on several different priority of classes in an efficient and QoS guaranteed manner. The performance results show that the proposed scheme effectively guarantees a target blocking probability of each traffic classes both in Poisson and Self-similar traffic environment. 본 논문에서는 동적 파장 할당 기법을 이용한 광 버스트 스위칭 네트워크에서의 절대적 QoS (quality of service) 제공 방안에 대하여 기술한다. 버퍼 또는 offset time 을 이용한 기존의 QoS 보장 방법과는 달리 본 논문에서 제안하는 동적 가상 파장 분할 (DVLP : dynamic virtual lambda partitioning) 방법은 버퍼 혹은 추가적인 offset time을 필요로 하지 않으며 절대적 QoS를 보장할 수 있는 특징이 있다. 이러한 새로운 동적 가상 파장 분할 방법은 파장 자원을 몇 개의 우선순위 파장 그룹으로 나누고, 절대적 QoS를 제공하기 위해 동적으로 파장 그룹을 재 설정하는 방법이다. 제안된 알고리즘의 성능 분석 및 시뮬레이션 결과를 통하여 긴 주기 및 짧은 주기 내에서도 절대적 QoS를 제공하는 것을 볼 수 있다. 또한 제한된 FDL(fiber delay line) 버퍼를 사용하여 동적 가상 파장 분할 방법의 효율을 더욱 높일 수 있음을 보였다.

[시] 쥐똥 외 2편

김성장 실천문학 2000 실천문학 Vol.58 No.-

[시] 수도꼭지 교체사

김성장 한국작가회의 2017 내일을 여는 작가 Vol.- No.70

정전(正典)좌선법의 용어 해석과 단전주선(丹田住禪)의 실제

김성장 원광대학교 인체과학연구소 2009 원광인체과학회지 Vol.10 No.1

『정전』좌선법의 용어 중에 의미가 분명하지 않거나, 단전주호흡법에서 새롭게 고찰되어야 할 부분을 새롭게 정리하였다. 정전 좌선법의 요지는 단 전주선법으로 단전주한 상태에서 단전주호흡을 해야하고 호흡은 고르게 하되 들이쉬는 숨은 길고 강하게 하고, 내쉬는 숨은 짧고 약하게 하라고 하였는데 ``짧고 약하게``를 ``가늘고`` 약하게 하는 것이 실제적이다. 결국 1분 이상의 긴 단전주호흡을 약 8주 정도에 단련하면 명상삼매를 체험할 수 있고, 단전주선의 기초가 확립된다.

원불교 丹田住禪의 실제와 無時禪의 관계

김성장 국제뇌교육종합대학원대학교 국학연구원 2011 선도문화 Vol.10 No.-

단전주선은 원불교 좌선법이다. 좌선이라 함은 마음에 있어 망념을 쉬고 진성을 나타내는 공부로,선(禪)을 하면 몸과 마음이 한결 같으며 정신과 기운이 상쾌하게 된다. 단전주는 좌선에만 긴요할 뿐 아니라 건강에도 좋아서 몸에 원기가 충실해지고 심단(心丹)이 되어 능히 수명을 안보할 수 있다. 단전주선 수련의 실제에 있어서는 첫째, 단전주와 단전주 호흡 수련으로 기본자세를 익히고, 둘째, 단전주 상태에서 가늘고 긴 호흡수련을 통하여, 셋째, 점진적으로 몸과 마음과 호흡까지 놓아버리고깊은 선정삼매에 들어가게 된다. 단전주선의 공덕은 크게 두 가지로 마음공부 공덕과 부수적인 효과로 분류하였다. 단전주선과 무시선은 그 원리와 목적이 크게 다르지 않고, 조용할때 앉아서 하는 단전주선의 원리를 응용하여 생활 속에서 하는 선이무시선(無時禪)이다. 그러므로 무시선은 좌선의 방법인 단전주선의 연장선상에 있고,단전주선으로 기초를 닦아서 무시선에 이르게 하는 마음공부로써 단전주선과 무시선이 관계된다. Dan-Jeon-Ju Seon(丹田住禪) is a way of sit-in-meditation(坐禪) practiced in Won Buddhism. Dan-Jeon-Ju(丹田住) is necessary to sit-in-meditation, and it is also good for health. Its practice makes the body filled with vitality,thereby forming Simdan(心丹) that can possibly secure the span of life. The practical side of Dan-Jeon-Ju Seon is as follows. First, practice basic posture through Dan-Jeon-Ju and Dan-Jeon-Ju breathing. Second, in the state of Dan-Jeon-Ju practice thin and long breathing. Third, by gradually releasing body, mind, and breathing go deep into samādhi(三昧). Dan-Jeon-Ju Seon has no different principle and purpose from Musiseon (無時禪), a mind study, which is meditation practiced in daily life by applying the principle of Dan-Jeon-Ju Seon done in a quiet time. Thus Musiseon is an extension of Dan-Jeon-Ju Seon, accounting for the relation between them.

圓佛敎 因果論 해석의 諸問題

김성장 원광대학교 원불교사상연구원 1990 원불교사상과 종교문화 Vol.13 No.-

圓佛敎의 宗敎觀

김성장 圓光大學校 1989 論文集 Vol.23 No.1

The characteristics of Wom Buddhist thought is nothing other than Ⅱ-Won-Sang Truth symbolized by Ⅱ-Won, one circle. The Ⅱ-Won-SangTruth symbolizes the state of awkening to the truth of Ven. Sotaesan,founder of Won Buddhism.Enlightenment to the truth transcends logic and dis-cernment of the phenomenal world,leading to the Nature of the universe,absolutely essential state,and can be represented only by symbol. The contents of enlightenment is harmony and unity. All beings are one of Reality, and all things and principles originate from one source. The ultimate state of Confucianism, Taoism and Buddhism re-turns to the Ⅱ-Won-Sang Truth.according to Ven. Sotaesan, a religion which does not teach about the Nature is evil way,because the Nature is the origin of all Laws and the basis of all principles. When one is enlightened to the Truth of this Ⅱ-Won-Sang(figure of one circle), there follows the aware-ness that the entire universe is one's own property ; that all things in the universe are not two, but one, although everything has its separate name. In the chapter of "The General meaning of the Doctrine" of Cannon of Won Buddhism, we can find the lines of strong will to realize the Truth of Ⅱ-Won-Sang in actual religious practice : we should attempt to integrate and utlize the teachings of all other religions so as to be believers of an inclusive and perfect religion. The general character of the doctrine of Won Buddhism can be best represented by thought of in-tegration and harmony.In the past, religions put stress only on their own principles of teaching.In the future, however, it will not be possible to achieve universal deliverance of the world with only partial teachings. Hence, Won Buddhism integrates all the doctrines, unifying the teachings of them for any-one practising this method to be able to accept the teachings of all religions and all laws in the world, attaining enlightenment to the great truth which reaches everwhere. Won Buddhism stresses integral and harmonious practice more emphatically than in other religions. The Threefold Learnings can be differently described as concenrtation of mind, learning, and practice, eventually meaning cultivation of mind on the basis of the Nature in daily lives. To construct the perfect world, spiritual civilization and material civilization are equally needed. If emphasis is placed only on spiritual civilization, the world may be compared to a cripple having ailing body in spite of its complete spirit. Therefore, when the development of the inward spiritual civilization can keep pace with the outward material civilization, perfect harmonious practice can be accomplished. One important thing we must not escape is that priority must be given to spiritual civilization governing material civi-lization. In Won Buddhism, the essential points of religion can be epitomized into the following three parts : 1. To and Tuk(Tao and Te in Chinese letter meaning way and virtue) 2. cultivation of mind 3. complete formation of personality. Firstly, To is the essential truth of the universe and principle of life. Tuk nat-urally accompanies To whenever To is conducted. To and Tuk are often described in a united letter, Totuk. To and Tuk cannot be separated but are in complementary relationship. Secondly, cultivattion of mind aims at learning the principle of matters and life in daily life which is the very object of study. By doing so, we can attain To and Tuk, getting enlightened to the Nature and becoming Buddha. Thirdly, accomplishing complete formation of personality follows that although we can attain Totuk by the pre-vious ways (1 & 2), the ultimate goal can be obtained through formation of complete personality ac-tually. In other words, enlightnment based on three principle--enlightenment to the Way, attaining Buddhahood, and cultivation of mind--is the only complete formation of personality. With regard to the function of religion, Won Buddhism suggests two category of it--central and subordinate function. The central function has to with such essential function as Totuk, cultivation of mind, completion of personality, and so on.Among them the function of cultivation of mind is peculiar to the docrine of Won Buddhism, for cultivation of mind makes it possible to be enlightened to the way and attain Buddhahood, ultimately leading to the Truth of Ⅱ-Won-Sang. The subordiante function of religion implies the peripheral or social function rather than the spiritual or moral function. To sum up the above remarks, thoughts of Won Buddhism could be defined as new expression of Ilwonism(一圓主義). The meaning of I1wonism can be well comprehended in Samdong Morality(三同倫理)of Won Buddhism. Samdong Morality is composed of theree principle--Dongwondori(洞源道理), Dongkiyeonkye(同氣連繁), and Dongchuksaeop(同拓事業). Samdong Morality is the great principle whereby all mankind can live in harmony, slough off old prejudice, discard barricades, make a great household, and work together in One World. To put the Morality in more details, Dongwondori is that all religions and churches must recognize that all religions is rooted in the same source and must unite on the source. Dongkiyeonkye is that the source of all races and creatures is same. Dongchuksaeop is one workshop where all people from all walks of life should unite and work for the same cause. As well known above, thought of Won Buddhism is firmly rooted in the Truth of Ⅱ-Won-Sang, Ilwonism, which can be considered as new world spirit. Therefore, the view of Won Buddhism on re-ligions can be named "view on religions based on Ilwonism". "View on religions based on Ilwonism" will be the main issue of the study of Won Buddhism for some time. However, the concept of Ⅱwonism, I think, has been already establihed in Won Buddhism. In the first half of this study, I dealt with the essential problems of religions along with Won Buddhist view on it, and religious function including Won Buddhist view on it as well. Then we can say that the concept of Ⅱwonism is explicated to some degree, and speake it in broad generalities. Looking at a religion of Ilwonism objectively, it can be described as universal religion. The term of uni-versal religion was suggested before by S.Radhakrishnan, noted Indian scholar of religions.It referrs to immense and eternal wisdom lying in the root of all spiritual life or philosopy. Universal religion is, namely, eternal spiritual religions as universal truth itself. Universal religion has must commonness with the Truth of Ⅱ-Won-Sang. So Ilwonism of Won Buddhism is belong to the same category. The contant and character of Ilwonism and universal religions have many a point of sameness. The Won Buddhist view on religion can be defined as religious view of Ilwonism, which is also based on universal truth and religion. Radhakrishnan's view on religion, uni-versal religion, is in close proximity to thought of Won Buddhism. In conclusion, Ilwonism of Won Buddhism on religion is not different from universal religion in its essential points.

원불교 法位査定의 문제와 개선에 대한 연구

김성장 신룡교학회 1994 정신개벽논집 Vol.13 No.-