붓다 탄생의 예언에 관한 고찰 - 漢譯佛傳을 중심으로 : 붓다 탄생의 예언에 관한 고찰

정암(Ven. Jung am) 불교학연구회 2005 불교학연구 Vol.12 No.-

Every Buddhist text tells the story that the Buddha as the young royal prince already had two possibilities of being positioned at the top of the two worlds, both the supramundane and the mundane, as the Wheel-turning Novel King and the Buddha respectively. The prince finally comes to choose the supramundane based upon his symbolic experiences of witnessing the agricultural labor and four major pains of life in all the four directions. He eventually achieves the accurate learning of the human life by doing so. What these stories ultimately tell the believers is that, the Buddha eventually chose the holy world of nirvana, although he could have become a Wheel-turning Novel King, or an all-powerful ruler. In other words, when standing on the crossroad of the Buddha and the ruler, the royal prince decided to take the path of the Buddha, completely abandoning the path to the great leadership of the secular world. However, the actual texts of the Buddhist scriptures convey messages different from this segment understanding of the Buddha’s life. The scriptures are worth attention, since they relate the two most important aspects of the Buddha’s life -the initial preaching at the Greenery and the nirvana at Kusinagara- to the authority of the Wheel-turning Novel King or the great ruler. All the scriptures term the edification of five monks after the preaching at the Greenery as ‘the Delivery of Basic Buddhist Rules’. No one would raise a question against the fact that the ‘rules(cakra)’ here are the symbol of the Wheel-turning Novel King . Also, at the time of nirvana of Kusinagara, when questioned by Anan on how to conduct the funeral ritual, the Buddha answers that the funeral be conducted in the practices for a the Wheel-turning Novel King. The fact that the Buddhist scriptures mention the laws of the Wheel-turning Novel King in the most important times of the Buddha’s life, along with the birth of Lambini and the wisdom attainment of Buddhagaya, clearly indicates the fact that the value of a Wheel-turning Novel King was not selectively annulled when the prince left the mundane. The Buddha and the Wheel-turning Novel King are the top ideals of both the holy and the secular worlds, and represent the ideal personality every Buddhist should pursue. Thus, it would be natural for the authors of the Buddhist scriptures to attempt at attaining perfection by combining the two different aspects of Buddhists, thereby elevating the status of the Buddha in the minds of his followers. Considering the fact that the Buddha is positioned at the peak of ascetic exercises and edification that are on a level different from the general austerity exercisers, such interpretation of the Buddha’s dual aspects is viewed to contain inherent necessity as well. Therefore, the idea of ‘the King of the Dharma(Buddha Tathagata)’ explained in Jang-a Ham-gyeong that combines the ideas of the Buddha and the Wheel-turning Novel King of the supramundane is the most accurate understanding of the Buddha’s life.

스에마쓰와 김현구의 임나 위치비정에 관한 소고

정암(Ahm Jung) 바른역사학술원 2017 역사와융합 Vol.1 No.1

이 논문에서는 스에마쓰의 『임나흥망사』에 서술된 임나 관련 장소를 검토했다. 거기서의 장소는 『일본서기』 신공 49년조에 나오는 가야7국, 남만 침미다례, 스스로 항복한 4읍, 백제왕과 야마토 왜 장군이 회맹한 산이다. 스에마쓰는 그 장소를 한반도에서 찾기 위해 『삼국사기』, 『광개토대왕비』, 『삼국지』 등의 사료와지명의 음운학적 접근을 시도해서 경상남도와 경상북도 일부, 전라도 전역과 충청남도 일부에 비정했다. 그러나 실제에 있어서는 이러한 방법이 설득력이 없는것으로 나타났다. 지명의 발음이 서로 비슷하면 무리하게 꿰맞추는 것에 지나지않았기 때문이다. 또한 그가 비정한 임나 지명 분포를 지리적 관계에서 살폈을때 신공 49년조 사건을 설명할 수 있는 맥락을 완전히 결여하고 있었다. 따라서 스에마쓰의 위치비정을 무비판적으로 추종한 김현구의 전제도 수정되어야 할 것이다. The purpose of this paper is to review sites listed as Seven Countries of Imna and other place names which were appeared in the Yasukazu Suematsu’ work The Rise and Fall of Mimana(任那興亡史). The place names are 15 under article 49 of the Singong empress(神功王后) that is in Nihonshoki(日本書紀), which is written in ancient times. Suematsu claimed that they were in Gyeongsangnamdo and the whole Jeolla-do province in the southern part of ancient the Korean peninsula. If there were place names to be similar in pronunciation by comparing with ones in Nihonshoki, he was forcibly connected both sides. In actuality, however, was shown to these methods are not convincing. In particular, when the writer considered his sites in a geographical context, No context is fully explain historical event under article 49 of the Singong empress in Nihonshoki in A.D. 369 which proves it. Therefore, Hyun-Gu Kim’ one that was to uncritically follow Suematsu’ view are also will have to be rectified.

세계유산을 활용한 농촌공간의 상품화: 안동시 하회마을을 사례로

정암(Ahm Jung) 한국문화역사지리학회 2016 문화 역사 지리 Vol.28 No.1

이 연구에서는 하회마을의 변화를 농촌공간의 상품화 개념을 통해 고찰하였다. 그 결과 다음과 같은 점이 밝혀졌다. 첫째, 세계유산을 활용한 공간의 상품화는 주민의 생업에 다각화를 초래해서 마을의 경제구조가 생산경제에서 탈생산경제로 옮겨가고 있었다. 둘째, 탈생산경제 아래서의 상품화 양상은 민박경영에 잘 반영되어 나타났는데, 초가집 민박에서는 세계유산의 일반적 요소를 제시한 반면 기와집 민박에서는 자신의 전통가옥을 적극적으로 연출하고 있었다. 셋째, 생활문화체험 프로그램을 통한 상품화의 확대·재생산을 위한 노력도 이루어지고 있었는데, 그에 따른 농촌공간 상품화의 지속성은 주민의 세대교체와 보조금의 계속성 여부와도 관련되어 있어 불확실하며 현재진행형이었다. This paper attempts to explore commodification of rural space in Hahoe village, Andong city. It mainly argues how a local community has responded to the designation as a world heritage site. Once designated, the community has experienced transition from agricultural productivism to post-productivism. With this structural change, the ways of managing traditional houses as B&B are noteworthy. The web site of thatched houses, for instance, mainly present the traditionality of the village. On the contrary, staying at the tile-roofed houses give visitors an opportunity for experience the historicity of each house. Likewise, there is an attempt at maximizing and reproducing commodification in Hahoe through rejuvenating traditional living culture. However, the outlook is still uncertain because its sustainability depends upon a shift in generations and continuous subsidies.

사상 : 나옹(懶翁)에게서 살펴지는 “오대산불교(五臺山佛敎)”의 영향-나옹의 오대산행(五臺山行)과 문수화엄(文殊華嚴)을 중심으로

염중섭(정암) ( Jung Seop Youm ) 온지학회 2014 溫知論叢 Vol.0 No.39

懶翁은 동시대의 太古普愚·白雲景閑과 더불어 麗末三師로 칭해지는 인물인 동시에, 指空禪賢·無學自超와 法系를 구성하면서 證明三和尙으로 불리는 麗末鮮初의 가장 영향력 있는 인물이다. 그렇기 때문에 나옹과 관련해서는 100여종에 달하는 많은 선행연구들이 존재한다. 나옹과 가장 인연 깊은 사찰은 楊州의 檜巖寺이다. 그러나 나옹은 溟州 五臺山에도 2차례나 머물렀으며, 2번째 오대산행은 나옹이 주체적으로 선택해서 주석하고 있다는 점에서 주목된다. 오대산은 고려의 수도인 開京과 크게 멀지 않은 곳에 위치해 있으며, 금강산과 더불어 한국불교를 대표하는 聖山의 위상을 가진다. 또 인근 강릉에는 도굴山門의 총본산인 굴山寺가 위치해 있다. 이는 나옹이 오대산에 주석하게 되는 한 이유라고 하겠다. 한국오대산은 중국오대산과는 달리 모든 대승불교의 신앙을 아우르는 통합적인 ‘文殊華嚴’의 특징을 보이고 있다. 이와 같은 측면이 오대산에 주석하는 나옹에게 영향을 미치는 것은 당연하다. 나옹은 恭愍王 시기, ‘普愚 → 辛旽’을 잇는 불교계의 대표이자, 중세에서 근세로 전환하는 전환기의 인물이다. 이와 같은 시대상황에서 나옹은 오대산불교의 통합적인 문수화엄의 관점을 수용하게 되는데, 이것이 바로 회암사 낙성식에서 베풀어진 文殊會이다. 나옹의 문수회 성격과 관련해서는, 스승인 指空이 번역한 『無生戒經』과 연결시켜 이해하는 것이 전부였다. 그러나 본고에서는 『무생계경』의 내용을 근거로 이의 타당성을 부정하고, 또 신돈이 설한 문수회와의 차별성을 확보하는 방법으로, 나옹의 문수회가 오대산불교의 영향에 의한 나옹의 해결책이었다는 점을 드러내었다. Naong(懶翁) is one of so-called ``three Buddhist masters in late Goryeo`` along with contemporary Taegobogug(太古普愚) and Baegun Gyeonghan(白雲景閑). Constructing a legal lineage with Jigong Seonhyeon(指空禪賢)·Muhag Jacho(無學自超) who were called Jeongmyeong Samhwasang(證明三和尙), he was one of the most influential persons in late Goryeo and early Joseon. For these reasons, there have been as many as about 100 precedent studies about Naong. The temple connected with Naong most closely is Hoeamsa(檜巖寺) of Yangju(楊州). But Naong had stayed twice even in Odaesan(五臺山) of Myeongju(溟州). Furthermore, the second visit to Odaesan was mainly chosen by Naong himself. In this respect it is very noteworthy. Odaesan is located not far from Gaegyeong(開京) the capital of Goryeo. And it is one of typical holy mountains in Korea along with Geumgangsan. Nearby in Gangreung, there is the temple Gulsansa(굴山寺) which is the headquarter of Sagulsanmun(도굴山門). This seems why Naong stayed in Odaesan. Odaesan is a holy place for Manjusri Bodhisattva that originated from Odaesan in 山西省, China. But, unlike Chinese one, Korean Odaesan has the comprehensive characteristics of Manjusri Avatamska(文殊華嚴) which comprises whole faith of Mahayanist Buddhism. It is natural to have had influence on Naong residing in Odaesan. As a representative of Goryeo Buddhism that was succeeded from Bowu(普愚) to Sindon(辛旽) during the reign of King Gongmin(恭愍王), Naong was the person with the historical calling to renovate the Buddhism in the transition era from Middle Age to Modern One. In the situation, Naong came to accept the viewpoint of comprehensive Manjusri Avatamska(文殊華嚴) of Odaesan Buddhism. It was well shown in Munsuhoe(文殊會) held in the completion ceremony of Hoeamsa temple. The characteristics of Naong`s Munsuhoe(文殊會) have been usually understood in connection with 『Musaeng Gyegyeong(無生戒經)』 translated by his master Jigong(指空). But, in this paper, the feasibility of such opinion is refuted on the basis of contents in 『Musaeng Gyegyeong(無生戒經)』. And, as a method to secure the difference from Munsuhoe mentioned by Sindon, it is revealed that Naong`s Munsuhoe was his solution under the influence of Odaesan Buddhism. Such definition of Munsuhoe characteristics is presenting a fairly new view point. In this respect, this study can have a validity.

성인 속립성 결핵의 임상적 고찰

배덕수 ( Duck Soo Bae ),김종국 ( Jong Kook Kim ),김정암 ( Jung Am Kim ),전기환 ( Ki Hwan Jeon ),이주홍 ( Jue Hong Lee ),신우원 ( Woo Won Shine ),박순규 ( Soon Kew Park ),신영기 ( Young Kee Shin ) 대한결핵 및 호흡기학회 1984 Tuberculosis and Respiratory Diseases Vol.31 No.3

조선 후기 군현지도의 유형 연구 - 동래부를 사례로 -

김기혁(Kihyuk Kim),윤용출(Yongchul Yoon),배미애(Miae Bae),정암(Am Jung) 대한지리학회 2005 대한지리학회지 Vol.40 No.1

본 연구는 조선 후기 동래부를 그린 군현지도 26종의 유형화를 시도하였고, 지명을 이용하여 대축척 전국지도와의 연관성을 파악하였다. 지도의 내용과 수록된 지명 등을 이용하여 분석한 결과 네 유형으로 분류됨을 확인할 수 있었다. ① <해동지도> 유형은 홍문관에서 주도하여 편찬된 지도인『海東地圖』에서 높은 완성도를 보이며, 이후 이를 모사한 지도로서, 7종의 지도가 이에 속한다. ② <(비변사인)영남지도> 유형은 비변사에서 주도하여 편찬된 지도와 이를 모사하며 부분 수정되는 5종의 지도들이다. ③ <방안식군현지도> 유형은 지도위에 20리 방안이 그려진 동일한 축척의 지도로서 4종이 이에 해당된다. 군현을 연결하여 전국 혹은 도별 지도의 제작을 목적으로 편찬된 것으로 사료된다. ④ <지방군현지도> 유형은 7종으로, 지방의 화원들이 그린 지도로 각 지역마다 다양한 형태로 나타나며, 實景으로 묘사되는 것이 특징이다. 유형별 대표지도에 수록된 지명을 분석한 결과 <방안식군현지도>에 수록된 지명이『靑邱圖』, 『大東輿地圖』와 거의 일치한다는 점에서, 이 유형의 지도들은 조선 후기 대축척 전국지도의 제작에 영향을 미쳤음을 보여준다. This paper is to classify old county-maps of Dongrae-bu(東萊府), Busan in late-Chosun dynasty and to analyze place names in maps comparatively. 26 maps covering Dongrae-bu were collected from the old county-map atlas(郡縣地圖帖) and Eupji(邑誌). By the comparative analysis of contents, those maps can be classified into four types. The first type(named ‘Haedong-Jido(海東地圖)’) included 7 county-maps in which information of military, and administrative contents are mainly mapped. The second type(named ‘Yeongnam-Jido(嶺南地圖)’) included 5 county maps in which information about beacon routes and road systems were regarded as very important. The third type(named ‘Grid-system map(方眼式地圖)’) included 4 county-maps which were drawn as same scale with 20-ri(里) grids. The fourth type(named ‘Local County-map(地方郡縣地圖)’) included 7 county maps which were drawn by local mappers. Comparative analysis of place names between those four types revealed that Grid-system maps were developed toward the large scale whole map of Korea in the 19th century.

鑛業不況이 鑛山聚落에 미친 영향 : 上東 重石鑛山을 사례로 Case of the Sang-Dong Tungsten Mining Company

鄭巖 동국대학교 지역환경연구소 1993 地域環境 Vol.- No.11

고등학교 지리교육에 있어서 GIS의 교수자료구성에 관한 소고

정암 한국 지리·환경 교육학회 1997 한국지리환경교육학회지 Vol.5 No.2

High school geography textbooks in Korea have revised in accordance with fifth curriculum in 1995, and then we have an insight into the GIS unit in its textbooks. But it is situation of now that the educators' awareness and instruction documents about GIS insufficient, and also education facilities insufficient. Therefore, for the present, it is difficult to application GIS in high school geography education in Korea. The purpose of this paper is to provide fundamental instruction documents about GIS for high school geography educators. Author divided two categories into instruction documents about GIS that educator have need to know. It is that development process of GIS together with relationship between geography and GIS's contents (e.g. function, basic philosophy, present situation and future of GIS). In the former, it is emphasized that GIS started by geographers, and universalized in society and university of America. The latter is divided into three parts again. First, it is that query of contents from software which have geographic information. Teaching such as query can be, if educator knew a little computer operating techniques, and learners can learn to spatial pattern and spatial organizing as well as geographic facts. Second, it is that training of automapping with very simple common case. And learners understand to process and principal of map drawing, learn to relationship between man and environment, that is site of settlement, land use, and living spatial scale, in real landform of the three dimension. Third, author considered fundamental philosophy and ethnic of the GIS. Information society of 21th century will needs many more GIS users in the many more fields than now. Therefore, it is necessary to that emphasize needs of GIS in information society of 21th century. But the educators must not emphasize GIS technique to learners than need be, but instead of it, have to emphasize that geographic attitudes which can acting as coordinator with geographic intelligence and mind. To the actual practice of education of GIS, author proposed in conclusion that three group related GIS should be effort seperately. First, teachers get full their information through academic articles or textbooks dealing with GIS. Second, institutions charges retraining of high school teachers should organize or enlarge GIS education program in service program for retraining of high school teachers. Third, high school authorities should make computer laboratory with geography information system which involves hardware and software.

舍北地域의 鑛山聚落에 관한 硏究

鄭巖 동국대학교 지역환경연구소 1989 地域環境 Vol.- No.7

鐵鑛産地의 鑛山聚落에 관한 硏究 : 襄陽鐵鑛山을 중심으로 Case of Yang-Yang Ore Mining Company

鄭 巖 동국대학교 지역환경연구소 1992 地域環境 Vol.- No.10