직파 및 이식재배 유형에 따른 산양삼의 생육특성 연구

김기윤,정대희,김현준,전권석,김만조,엄유리 한국자원식물학회 2019 한국자원식물학회지 Vol.32 No.2

본 연구는 고품질 산양삼의 표준재배기술 개발을 위해 직파및 이식재배에 따른 산양삼의 생육특성을 조사하여 재배유형이산양삼의 생육에 미치는 효과를 구명하고자 하였다. 재배유형별 처리구에 따라 산양삼 종자를 점파 및 조파로 파종하고, 종근을 이식하여 산양삼 종자의 발아율 및 종근의 생존율을 조사하였다. 산양삼 종자는 점파재배 시 종자의 크기가 6.5 ㎜ 이상일때 발아율이 유의적으로 가장 높았고, 이식재배는 주근직경이 10 ㎜ 이상, 재식거리는 7 ㎝ 이하, 복토두께는 2 ㎝ 이하 일 때종근의 생존율이 유의적으로 증가하였다. 재배유형별 산양삼의 생육특성은 점파재배 시 종자크기가 6.5 ㎜ 이상, 파종립수는 3립, 파종간격은 5 ㎝ 이하일 때 산양삼의 지상부 생육이 유의적으로 증가하였으며, 조파재배에서는 파종간격이 30 ㎝, 종자의 파종량은 23 g 이하일 때 산양삼의 지하부 및 지상부의 생육이 유의적으로 증가하였다. 이식배재에서는 주근직경이 10 ㎜ 이상인 종근의 뇌두방향을 위 또는 아래를 향하도록 이식하였을 때 산양삼의 지상부 생육이 유의적으로 높은 것을 확인하였다. 향후 재배유형과 산양삼의 생육특성과 더불어 입지환경과의 상관관계를 분석할 수 있다면 보다 정확한 산양삼의 최적재배 및 환경조건의 확립이 가능할 것으로 판단된다. 이와 같은연구결과를 통해 기존 재배자의 경험에만 의존하던 산양삼의재배·관리 기술을 보다 명확하게 확립할 수 있었고, 나아가 고품질 산양삼의 생산기술의 확립을 통해 임업인의 소득을 증대시키고 산양삼의 산업 활성화에 기여할 수 있을 것으로 사료된다 The this study was carried out to investigate the growth characteristics of wild-simulated ginseng by direct seeding and transplanting cultivation for develop standard cultivation techniques of wild-simulated ginseng. Bonghwa experimental field were confirm to be suitable location environment for cultivation of wild-simulated ginseng. As a result of this study, the germination rate of wild-simulated ginseng was significantly highest when seed size was over 6.5 ㎜ in the spot seeding cultivation. In the case of transplanting, survival rate was significantly increased when the diameter of root was over 10 ㎜, planting distance was 7 ㎝, and the thickness of soil covering was less then 2 ㎝. The result of growth characteristics of wild-simulated ginseng by cultivation type, growth of stem in spot seeding cultivation was showed significantly increased when seed size over 6 ㎜, seeding number was 3 grains, and the seeding distance was less then 5 ㎝. Strip seeding cultivation was showed significantly increased in stem and root growth when seeding distance was 30 ㎝ grains and quantity of seeding was less then 23 g. In the case of transplanting cultivation, it’s was showed significantly increased in stem growth when diameter of root was over then 10 ㎜ and direction of rhizome was top and bottom. The results of this study was that to clearly establish the techniques of cultivation of managements and it’s will be suggest contribute to the industrial activation of wild-simulated ginseng. Key words – Cultivation type, Direct seeding cultivation, Growth characteristics, Panax ginseng C.A. Meyer, Transplanting cultivation, Wild-simulated ginseng

초생재배가 감귤원 토양의 물리성과 미생물 활성에 미치는 영향

좌재호(Joa Jae-Ho),이종희(Lee Jong-Hee),원항연(Won Hung-Yon),한승갑(Han Seung-Gap),임한철(Lim Han-Cheol) 한국토양비료학회 2008 한국토양비료학회지 Vol.41 No.5

화산회토 감귤원에서 제초제를 사용하는 청경재배, 자연초종을 이용하는 자연초생재배, 켄터키블루그라스를 이용하는 인위초생재배를 4년간 동일한 방법으 로 토양 및 시비관리를 하면서 토양의 물리성과 미생물체량, 토양인산효소 활성을 분석하였다. 자연초생재배가 청경재배보다 입단계수(>0.5 mm)는 26.7% 높았 고 토양경도는 11.8 mm 낮았다. 토양의 용적밀도와 공극율은 차이가 없었다. 초생재배가 청경재배보다 인산효소 활성이 높았으며 토양 미생물체량은 인위초 생재배가 525.4 mg kg<SUP>-1</SUP>로 청경재배보다 2배 이상 높았다. 결론적으로 초생재배는 입단형성이 잘되고 토양 경도가 개선되는 효과가 있었으며 토양 미생물 활성이 높았다. 비화산회토 감귤농가 중 5년 이상 제초제를 이용하는 관행재배, 자연 초생재배를 하는 저농약 및 유기농 인증 감귤원 5개를 선정하여 감귤나무의 개화기인 5월에 토양을 채취 후 인지질 지방산과 토양인산효소 활성, 미생물체량을 분석하였다. 인지질 지방산함량은 유기재배 감귤원이 112.2 n mol g<SUP>-1</SUP>로 관행재배보다 2배 이상 많았다. 인지질 지방산의 미생물지표에 따른 유기재배토양의 그램 음성세균은15.1%, 방선균은 6.6%로 관행재배토양 보다 높았다. 유기재배 감귤원이 관행재배보다 토양 미생물체량은 1.5배 정도 많았고 토양인산효소 활성은 17.6% 높았다. This study was performed to investigate effect of different soil managements on physical properties and microbial activities in volcanic ash citrus orchard soil. Experiment plots had managed to control weeds on soil for 4 years with clean cultivation (CCM) used with herbicide, natural sod cultivation (NSCM), kentucky blue grass sod cultivation (KBG). Soil samples were taken on October, in both 1998 and 2000 from 3 experimental plots. In NSCM, Soil hardness was lower at 11.8 mm than in CCM. And water stable aggregation coefficient(>0.5 mm) was high at 26.7% compared with CCM. Soil bulk density and porosity showed no significant among the treatments. Soil acid phosphatase was high in sod cultivation plots and the amount of microbial biomass C was about twice higher at 525.4 mg kg<SUP>-1</SUP> in KBG than in CCM. Conclusionally, Sod cultivation improved soil physical properties such as aggregation, hardness and increased microbial activities compared with clean cultivation in citrus orchard soil. Soil total PLFA, acid phosphatase, and microbial biomass C contents were investigated on May in nonvolcanic ash citrus soil. Soil samples were collected at 5 sites each; convention cultivation grown with herbicide, natural sod cultivation grown with 1/2 chemicals, organic cultivation. That sites have been managed for 5 years over. PLFA contents were two times higher at 112.2 n mol g<SUP>-1</SUP> in organic cultivation than in convention cultivation. According to the PLFA indicator, Gram negative bacteria and actinomycetes in organic cultivation were high compared with convention cultivation, which were at 15.1%, 6.6%, respectively. Soil microbial biomass C contents was about twice higher in organic cultivation than in convention cultivation. Soil acid phosphatase was high at 17.6% in organic cultivation compared with convention cultivation.

E-sports Talent Cultivation Research by Incorporating E-Sports into College Physical Education System

( Keqing Sheng ),( Fei Chang ) 한국체육학회 2015 국제스포츠과학 학술대회 Vol.2015 No.1

Purpose: The research aims to explore the feasibility of incorporating e-sports into college physical education from the perspective of college physical education disciplinary construction and program development. The research is conducted in combination with the close linkage between the development of e-sports and industrial economy, the characteristics of the athletes at stage of entrance education and the consideration for constructing college e-sports talents cultivation mode. It is expected that the incorporation of e-sports into college physical education can help achieve a systematic and standard management of e-sports talent cultivation like other traditional sports items, allowing the excellent talents in this field to acquire a national education certificate and enjoy a systematic guarantee over their profession and other interests. Method: Such methods have been adopted in this research as the collection of literature data and network information and the method of comparative study. The research has been provided with a strong theoretical basis by collecting literature data and network information, the papers, thesis and news on the development of e-sports on campus and social needs for talents, as well as the related research findings at home and abroad in the approaches of manual and electronic retrieval. By differentiating e-sports from the traditional sports items and taking reference from the training method of the traditional sports talents in college, the research has made a concentrated consideration on how to construct e-sports talents cultivation mode in college. Result: Judged from the degree of social recognition, e-sports is close to video games in terms of definition. Under the effects of social negative view on video game, e-sports are not receiving a high degree of social recognition. Although it has developed to be a mainstream culture in South Korea, e-sports, as a global cultural phenomenon, needs a recognition from the organizations or institutes with more public trust in world , and a better environment for its development and talent cultivation. In the second place, there are groups of career athletes engaged in e-sports in Europe and America and even some Asian countries. They are basically aged between 16 and 25 and generally have a low education background, due to the lack of corresponding academic programs in universities. As a result, these athletes usually have to suffer from a series of problems at their later job career, like the insufficient school education and professional recognition, difficult occupation transfer and shortage of social system guarantee. In the third place ,Wonderful e-sports games not only require the athletes with consummate skills, and also the professional team managers, sports event organizers and the journalists, especially after South Korea constantly moves e-sports events into exhibition match. For example, e-sports games commentators, besides their great e-sports skill and cultural cultivation, tend to understand the strategic and tactic ideas of the athletes and know how to clearly express the ideas to the audience. Team manager or the journalists can be the profession to be pursued by the athletes after their retirement. In the fourth place, E-sports athletes and related talents are now basically cultivated by club training under the development of industrial economy and their self-growth, without an accurate and scientific cultivation mode and approach to make sure a steady yield of reserve talents. From the perspective of sports discipline, the development of e-sports cannot only limited to technical exchange, but also concerns theoretic research, and the development of the management science and pedagogy. In the fifth place, by taking reference from sports talents cultivation mode in the U.S. and Australia, college e-sports talents cultivation: ①set admission requirement with the criterion of the athletes specialized in sports and select the recruits from social cultivation;②establish an curriculum system combining professional training and academic education by way of "college-enterprise cooperation" for the e-sports athletes and related talents in college, to realize the respective cultivations for e-sports athletes, team management talents and journalism by setting up different specific courses;③absorb e-sports postgraduates, and apply the athletic tactics and strategies of the active and retired athletes into traditional sports items with the help of e-sports software. Conclusion: Firstly, e-sports talents cultivation after the incorporation of e-sports into college physical education system has its social, cultural and educational values. The combination of information technology and sports has endowed e-sports with a positive significance in discipline integration, expanded the scope of traditional sports teaching; and the independent major setup of e-sports has strengthened national and social recognition. Secondly, e-sports talents cultivation after the incorporation of e-sports into college physical education system is a supporting measure for the athletes themselves. The e-sports education in college aims to construct a joint cultivation mode mainly for e-sports athletes and secondly for related management staff, in view of different quality and aptitude of the students and the future development demands of e-sports. In this mode, the excellent e-sports athletes can be provided with the chance for postgraduate education, and the social status of e-sports can be raised by combining together with the traditional sports. Lastly, e-sports talents cultivation by incorporating e-sports into college physical education system is virtually combining e-sports talents social cultivation and college education. College cultivation can guarantee a more accurate career planning for e-sports talents, offer instructive suggestions for both the active and retired athletes, and make them easier to be recognized in profession and education background.

한국 불교에 있어서의 돈점논의와 雲峰大智 선사

정영식 한국사상문화학회 2013 韓國思想과 文化 Vol.68 No.-

The sudden-gradual argument in Chinese Buddhism was one between sudden and gradual enlightenment, but not one related with a cultivation process. The conflict between sudden enlightenment/ sudden cultivation and sudden enlightenment/ gradual cultivation has occurred typically in Korean Seon, but not in Chinese Chan and Japanese Zen. As a matter of fact, an emphasis on sudden enlightenment/ sudden cultivation is characteristic of Korean Seon, which stresses Patriarchal Chan, and the essence of the Patriarchal Chan was the very sudden enlightenment/ sudden cultivation. It was in the Seonmun bojang nok (Records of Precious Treasures of Seon) that the idea of sudden enlightenment/ sudden cultivation appeared for the first time in the Korean peninsula. This book based on the Chan of Cao-Dong school stresses that Seon is prior to Gyo (doctrine). Toward the Joseon Dynasty, there were lots of those who advocated sudden enlightenment/ gradual cultivation, one of whom was Master Cheongheo Hyujeong. As for an advocate of sudden enlightenment/ sudden cultivation during the Joseon, there was Master Seolbong Daeji(1606?~1690?), who asserted his own unique theory of sudden enlightenment/ sudden cultivation. While explaining the whole cultivation as a process of sudden enlightenment/ gradual cultivation on the one hand, Seolbong analyses the gradual cultivation further into a sudden cultivation and a full enlightenment(jeung-o) on the other. In other words, he suggests the whole cultivation is composed of three phases, namely sudden enlightenment, sudden cultivation and full enlightenment. Furthermore, according to him, those of high and middle capacities are different in their cultivation process. For those of high spiritual ability, as they can complete their cultivation at the moment of sudden enlightenment, such a state is full enlightenment and the sudden cultivation of this sort is referred to as that for function. On the contrary, for those of middle and low capacity, their sudden enlightenment refers to understanding enlightenment(hae-o) and the sudden cultivation at this time is that for essence. Accordingly he states that one should go through gradual cultivation, which means full enlightenment after sudden cultivation. 중국에서의 돈점논쟁은 돈오와 점오사이의 논쟁이지 수행과정과 관련된 것은 아니었다. 돈오돈수와 돈오점수 사이의 대립과 논쟁은 중국과 일본에는 없는 한국선의 특징이다. 또 돈오돈수를 강조하는 것이 한국선의 특질인데 그것은 조사선을 강조하기 때문이며, 조사선의 본질이 바로 돈오돈수이다. 한국에서 돈오돈수가 처음 나타나는 것은 禪門寶藏錄인데, 선문보장록은 조동선에 근거해서 교에 대한 선의 우위를 주장하는 것이 특징이다. 조선시대에 들어와서는 돈오점수론자들이 많았는데, 청허휴정도 그 중의 한사람이다. 조선시대의 돈오돈수론자로서는 雲峰大智(1606?~1690?)를 들 수 있는데, 그는 독특한 돈오돈수설을 주장한다. 그는 수행의 과정을 頓悟漸修로 설명하면서도, 漸修를 다시 頓修→證悟로 분석하고 있다. 즉 수행의 과정을 頓悟→頓修→證悟의 3단계로 이해하고 있다. 또한 상근기와 중하근기의 수행과정이 달라서, 상근기의 경우는 돈오 시에 바로 수행이 완성되므로(修悟一時), 이때의 돈오는 證悟이며 돈수는 事에 대한 돈수이다. 반면에 중하근기의 돈오란 解悟이며 돈수는 理에 대한 돈수이다. 따라서 頓修後證悟라는 漸修의 과정을 거쳐야한다고 말한다.

주희(朱熹)의 치심(治心) 수양론에 대한 고찰 ― 진덕수업(進德修業)에 관한 주자 어록을 중심으로

김진희 한국중어중문학회 2023 中語中文學 Vol.- No.93

This study explores the theoretical grounds that materialize Zhu Xi's mind cultivation theory by analyzing quotes related to Zhu Xi's the cultivation of virtue and deed appearing in Zhu Zi Yu Lei and Annotation Book of Jin Si Lu. The thesis was developed in a way to review the relationship with mind cultivation while examining the characteristics of sincerity of mind, performing one's words and actions sincere, which are the practice methods of the cultivation of virtue and deed. In Chapter 2, it is argued that sincerity of mind, which indicate the true state of mind, are the basis of mind cultivation. It was analyzed cognitive action in a sincerity of mind from the aspect of cultivation theory. Based on Zhu Xi's definition of a sincerity of mind from Da Xue, Zhong Yong and Meng Zi, inferred how to expand a sincerity of mind. In Chapter 3, based on Zhu Xi's interpretation of the theory of Cheng Hao, Cheng Yi, it was clarified that performing one's actions sincere was the target point of mind cultivation that could be reached based on sincerity of mind, and it was confirmed that righteousness was the criterion for performing one's actions sincere. In Chapter 4, it was defined as a linguistic discipline in which making one's words sincere introspects his mind based on sincerity of mind and takes care not to reflect personal thoughts. It was confirmed that Zhu Xi presented the concept and method of performing one's words sincere through Zhong Yong and Lun Yu, and discussed the reality and presentness, which are characteristics of performing one's words sincere. From the discussion above, it was concluded that sincerity of mind are the root of mind cultivation, performing one's actions sincere is the goal of mind cultivation, and performing one's words sincere is the method of mind cultivation. Through this study, it was possible to discover the possibility that sincerity of mind, performing one's words and actions sincere, which are the practice methods of the cultivation of virtue and deed, could be components that form the theoretical system of mind cultivation theory.

Analysis of Net Cultivation Effect on Gladiolus Bulb Production

Ji Hyeon Seo,Ki Young Park,Yoo Sun Kim 한국국제농업개발학회 2023 韓國國際農業開發學會誌 Vol.35 No.3

In this study, an experiment was conducted on the domestic cultivar 'White and Cool' on a farm in Taean to compare the effects of conventional soil cultivation and net cultivation to increase yield and reduce labor input time during outdoor gladiolus cultivation. The above- and below-ground growth, yield, and input labor time were investigated after cultivating half of the seedlings using the conventional cultivation method and the other half using the net cultivation method. There was no difference in the above- or below-ground growth between net cultivation and conventional cultivation. However, the labor input time decreased 2.57 times, the yield of the irrigated area increased by 3%, and the self-fertilization yield increased by 28%. Based on these results, several factors should be considered during net cultivation. First, loose netting should be used for root development. Second, care should be taken while flattening when planting seedlings, and after sowing, the area should be covered with a net to prevent drying. Third, after completion of the installation, compaction should be performed to ensure close contact between the soil and netting, and after removing the space between the nets, the seedlings should be irrigated to induce early rooting.

한국사상(韓國思想) 철학(哲學) : 한국 불교에 있어서의 돈점논의와 운봉대지(雲峰大智)선사

정영식 ( Young Sik Jeong ) 한국사상문화학회 2013 韓國思想과 文化 Vol.68 No.-

중국에서의 돈점논쟁은 돈오와 점오사이의 논쟁이지 수행과정과 관련된 것은 아니었다. 돈오돈수와 돈오점수 사이의 대립과 논쟁은 중국과 일본에는 없는 한국선의 특징이다. 또 돈오돈수를 강조하는 것이 한국선의 특질인데 그것은 조사선을 강조하기 때문이며, 조사선의 본질이 바로 돈오돈수이다. 한국에서 돈오돈수가 처음 나타나는 것은 禪門寶藏錄인데, 선문보장록은 조동선에 근거해서 교에 대한 선의 우위를 주장하는 것이 특징이다. 조선시대에 들어와서는 돈오점수론자들이 많았는데, 청허휴정도 그 중의 한사람이다. 조선시대의 돈오돈수론자로서는 雲峰大智(1606?∼1690?)를 들 수 있는데, 그는 독특한 돈오돈수설을 주장한다. 그는 수행의 과정을 頓悟漸修로 설명하면서도, 漸修를 다시 頓修→證悟로 분석하고 있다. 즉 수행의 과정을 頓悟→頓修→證悟의 3단계로 이해하고 있다. 또한 상근기와 중하근기의 수행과정이 달라서, 상근기의 경우는 돈오 시에 바로 수행이 완성되므로(修悟一時), 이때의 돈오는 證悟이며 돈수는 事에 대한 돈수이다. 반면에 중하근기의 돈오란 解悟이며 돈수는 理에 대한 돈수이다. 따라서 頓修後證悟라는 漸修의 과정을 거쳐야한다고 말한다. The sudden-gradual argument in Chinese Buddhism was one between sudden and gradual enlightenment, but not one related with a cultivation process. The conflict between sudden enlightenment/ sudden cultivation and sudden enlightenment/ gradual cultivation has occurred typically in Korean Seon, but not in Chinese Chan and Japanese Zen. As a matter of fact, an emphasis on sudden enlightenment/ sudden cultivation is characteristic of Korean Seon, which stresses Patriarchal Chan, and the essence of the Patriarchal Chan was the very sudden enlightenment/ sudden cultivation. It was in the Seonmun bojang nok (Records of Precious Treasures of Seon) that the idea of sudden enlightenment/sudden cultivation appeared for the first time in the Korean peninsula. This book based on the Chan of Cao-Dong school stresses that Seon is prior to Gyo (doctrine). Toward the Joseon Dynasty, there were lots of those who advocated sudden enlightenment/ gradual cultivation, one of whom was Master Cheongheo Hyujeong. As for an advocate of sudden enlightenment/ sudden cultivation during the Joseon, there was Master Seolbong Daeji(●1606?∼1690?), who asserted his own unique theory of sudden enlightenment/ sudden cultivation. While explaining the whole cultivation as a process of sudden enlightenment/ gradual cultivation on the one hand, Seolbong analyses the gradual cultivation further into a sudden cultivation and a full enlightenment(jeung-o) on the other. In other words, he suggests the whole cultivation is composed of three phases, namely sudden enlightenment, sudden cultivation and full enlightenment. Furthermore, according to him, those of high and middle capacities are different in their cultivation process. For those of high spiritual ability, as they can complete their cultivation at the moment of sudden enlightenment, such a state is full enlightenment and the sudden cultivation of this sort is referred to as that for function. On the contrary, for those of middle and low capacity, their sudden enlightenment refers to understanding enlightenment(hae-o) and the sudden cultivation at this time is that for essence. Accordingly he states that one should go through gradual cultivation, which means full enlightenment after sudden cultivation.

退翁 性徹의 頓悟頓修 思想

都大玄 한국불교학회 2008 韓國佛敎學 Vol.50 No.-

In the Seonmun-jeongro, Seong-cheol insists, for the first time in the history of Korean Seon, that the basic purport of Seon school lies in Sudden enlightenment-sudden cultivation(頓悟頓修). He defines Sudden enlightenment-sudden cultivation as becoming Buddha by achieving Ultimate Enlightenment. Enlightenment, for him, is always ultimate enlightenment. But most of Korean Buddhist scholars criticized his opinion seriously and Seong-cheol's standpoint has not been accepted in Korean Buddhist academic world. The theory of Sudden enlightenment-sudden cultivation leaved a big footmarks in the history of Chinese Seon school. It is based on the philosophy of sixth patriarch Hui-neong and the mindlessness of Patriarch Seon. Master Seong-cheol emphasizes mindlessness on the basis of the Middle path especially. Since Korean Seon has followed the theory of Sudden enlightenment-gradual cultivation(頓悟漸修) of Master Bojo, it has not given serious consideration to mindlessness. From the viewpoint of Seong-cheol Seon, Sudden enlightenment-gradual cultivation is incomplete theory of Enlightenment. Nevertheless, it has been regarded as a guiding principle of Seon practice for last over 8 hundred years of Korean Seon. It can be said that the theory of Sudden enlightenment-gradual cultivation is an intellectual misunderstanding and makes us stop cultivation on the way to the ultimate enlightenment. Therefore Seong-cheol criticized the theory of Sudden enlightenment-gradual cultivation strongly, and expounded the true meaning of ultimate Enlightenment which can be attained only through Sudden enlightenment-sudden cultivation. As Seong-cheol insisted, if we change the term Sudden enlightenment-gradual cultivation to Intellectual awakening-gradual cultivation, there can be two different and compatible standpoint of enlightenment and cultivation, that is, Sudden enlightenment-sudden cultivation and Intellectual awakening-gradual cultivation in Korean Seon Buddhism. 性徹은 『禪門正路』를 통해 韓國禪宗史에서 처음으로 선종의 근본종취는 ‘頓悟頓修’에 있다고 주장한다. 그는 돈오돈수란 ‘단박 깨침과 단박 닦아 마친다’는 뜻으로, 한번 깨치면 부처가 된다[見性成佛]는 것과 깨침이란 더 이상 닦을 것이 없는 완전한 究竟妙覺이라고 정의한다. 그러 나 한국불교계 많은 학자들은 그의 주장에 대해 강한 비판을 가하였고, 아직도 학계에서 정설로 받아들여지지 않고 있다. 중국선종계에서는 큰 발자취를 남긴 ‘中道에 입각한 돈오돈수사상’은 六祖 慧能의 돈오돈수사상인 동시에 祖師禪의 無心思想이다. 性徹은 이 가운데 특히 중도를 근간으로 한 무심사상에 강조점을 두고 있다. 그 이유는 韓國禪에서는 普照 知訥의 頓悟漸修說로 인해 無心에 소홀해왔기 때문이다. 사실 ‘미완성 견성이론’이라 할 수 있는 돈오점수설이 지난 8백여 년간 수행지침으로 지켜져 온 것은 한국선불교의 큰 과오라고 볼 수 있다. 解悟를 究竟覺으로 착각하기 쉬운 돈오점수설은 見性의 과정인 중간단계에서 수행을 그만 둘 수 있는 이론이기 때문이다. 그래서 性徹은 ‘頓悟’의 정체를 분명히 하기 위한 과정에서, 돈오점수비판이 요구되었던 것이며, 古佛古祖의 經論과 語錄을 바탕으로 하여 잘못된 한국선불교의 見性觀을 바로잡으려는 것이 그 본질이다. 性徹의 주장처럼 만약 ‘頓悟漸修’라는 용어대신 ‘解悟漸修’로 고쳐 쓰기만 한다면 한국선불교사에서 깨달음을 보는 시각이 서로 다른 두 이론이 나란히 공존할 수 있을 것으로 본다.

자귀나무 노지재배와 용기재배에 따른 잔뿌리 생장 특성

김화정 (사)한국정원디자인학회 2022 한국정원디자인학회지 Vol.8 No.3

After industrialization, a large number of landscaping trees have been planted as landscape planting increases. Although the landscaping value is high, there are many trees that are reluctant to plant among landscaping trees because they are difficult to transplant. The landscape planting industry and farms growing landscaping trees have made a lot of effort to develop a transplantation method for those with landscape value among landscaping tree species that are difficult to transplant. Until recently, transplantation methods for difficult-to-transplant trees are as follows: chemical treatment; transplantation time; pest control; root pruning; a method to increase the amount of roots; production management of landscaping trees. These methods are often empirical and not yet scientifically validated, making them controversial or ineffective, however, it is known that the method to increase the amount of roots before transplantation among them has some validity in the landscape planting field. This study on the method to increase the amount of roots, which is known to be the most effective empirically so far, identified ‘Which type of cultivation is better for increasing the amount of roots in the production process of landscaping trees?’ through an empirical cultivation experiment to develop a transplantation method for difficult-to-transplant trees. Accordingly, this study investigated and analyzed the root growth characteristics of Albizia julibrissin, which has high landscape value and high planting preference but is reluctant to plant due to difficult transplantation and condition. The root development of Albizia julibrissin by cultivation type was higher in container cultivation than in outdoor cultivation. The number of Albizia julibrissin was an the dry weight of fine roots was 13.5 times higher in container cultivation than in outdoor cultivation. If there are many there are many fine roots, they can absorb a lot of soil moisture, soil nutrients, and soil oxygen. Therefore, it was considered that container cultivation was more advantageous than outdoor cultivation for Albizia julibrissin transplantation. In outdoor cultivation, there are many cases of poor growth or dieback after transplantation due to many damaged roots in digging process for transplantation. On the other hand, it seems that the defect rate can be dramatically reduced in container cultivation, as planting can be carried out with little damage to the roots compared to outdoor cultivation, resulting in well rooting without post-transplant stress. Accordingly, container cultivation is considered more advantageous than outdoor cultivation in order to achieve good growth of Albizia julibrissin which has an extremely small amount of fine roots in soil-ball for transplantation. 산업화 이후 조경식재가 많이 증가하면서 대량의 조경수목이 식재되고 있다. 조경수목 중에서 조경적 가치가 많이 있음에도 불구하고, 이식이 어렵기 때문에 식재를 기피하는 수목들이 많이 있다. 조경식재 산업현장과 조경수목 재배농가에서는 이식이 어려운 조경 수목들도 조경적 가치가 있는 것은 이식이 가능한 공법을 개발하려고 많은 노력을 해왔다. 그동안의 이식이 어려운 수목들의 이식이 가능한 기법은 약품 처리법, 이식시기, 병해충 방제법, 단근법, 뿌리량 증가법, 조경수목 생산관리법 등이 있다. 그러나 이러한 방법들은 주로 경험적인 것들로 아직 과학적으로 검증되지 않아서 논란이 있거나 비효율적인 것들이 많으나, 조경식재 현장에서는 이식 전 잔뿌리량 증가법이 어느 정도 타당성이 있는 것으로 알려져 있다. 따라서 본 연구는 이식이 어려운 수목도 이식이 가능한 기법을 개발하고자 지금까지 경험적으로 가장 타당성이 있다고 알려진 뿌리량 증가법에 대하여 ‘조경수목 생산과정에서 어떤 재배유형이 잔뿌리량 증가에 더 좋은가’를 실증적 재배실험을 통하여 규명하였다. 이러한 연구목적을 달성하고자 조경적 가치가 크고, 식재 선호도가 높으나 이식이 어려워 식재를 기피하는 자귀나무(Albizzia julibrissin)를 대상으로 하여 재배유형별에 따른 뿌리생장 특성을 조사․분석하였다. 자귀나무 잔뿌리의 건중량은 노지재배보다 용기재배가 13.5배 더 많았다. 자귀나무의 잔뿌리량이 많으면 토양수분, 토양양분, 토양산소를 많이 흡수할 수 있으므로 자귀나무 이식은 노지재배보다는 용기재배가 유리한 것으로 생각되었다. 노지재배는 이식을 위한 굴취 과정에 뿌리가 매우 많이 손실되어, 이식 이후에 생장이 불량하거나 고사하는 경우가 많다. 반면, 용기에 재배한 것은 노지재배에 비하여 상대적으로 뿌리의 손상 없이 식재를 할 수 있어서 이식 이후에 이식 스트레스 없이 활착이 양호하여 하자율을 획기적으로 낮출 수 있을 것으로 보인다. 이에 따라 이식을 위한 굴취분에 잔뿌리량이 극히 적은 자귀나무를 생장이 양호하게 하기 위해서는 노지재배보다는 용기재배를 하는 것이 유리할 것으로 생각되었다.

주자학과 대순사상의 수양론 비교 연구

이광주 대진대학교 대순사상학술원 2015 대순사상논총 Vol.24 No.2

This thesis examined Chu Hsi’s self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory ‘Li-Qi’ and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi’s self- cultivation theory. While Geokyung was to reveal one’s true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind’s essence and function. Chu Hsi’s self- cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching ‘Meukeukdo’ and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje’s great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self- cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo- Confucianism intends to give scope to ability of the complete use of mind’s essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chu- zhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self- deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.