AlN 세라믹의 hot pressing에 사용되는 Y₂O₃ 및 Al₂O₃ 소결조제의 효과

공만식,홍현선,이성규,서민혜,정항철,Kong, Man-Sik,Hong, Hyun-Seon,Lee, Sung-Kyu,Seo, Min-Hye,Jung, Hang-Chul 한국재료학회 2007 한국재료학회지 Vol.17 No.10

AlN plates were fabricated by hot pressing at $1700-1900^{\circ}C$ using yttria and alumina (3 and $10\;{\mu}m$ particle size) powders as additives and characterized: density, thermal conductivity, transverse rupture strength, and grain size measurement by SEM and EDS. Density values of $3.31-3.34\;g/cm^3$ are largely attributed to hot pressing of powder mixtures in carbon mold under $N_2$ atmosphere which caused effective degree of oxygen removal from yttrium-aluminate phase expected to form at $1100^{\circ}C$. The grain size of hot pressed AlN was almost homogeneous, with size approximately from 3.2 to $4.0\;{\mu}m$ after hot pressing. $Al_2O_3$ powder of $3\;{\mu}m$ particle size resulted in better transverse rupture strength and finer grain size compared to $10\;{\mu}m$ $Al_2O_3$ powder. The thermal conductivity of AlN ranged between $83-92.7\;W/m{\cdot}K$ and decreased with $Al_2O_3$ addition. Fine grain size is preferred for better mechanical properties and thermal conductivity.

현장(玄장)의 음역어, 마게타(摩揭陀)에 관한 고찰

공만식 ( Man Shik Kong ) 인도철학회 2011 印度哲學 Vol.0 No.31

본론은 중국에 불교가 전해진 초기 시대부터 후대까지 번역 경전에서 광범위하게 유통되고 있었던 ``magadha``에 대한 음역어들(摩竭提, 摩伽陀등)과 이 기존 음역어들을 와전으로 규정하고 자신의 음역어인 摩揭陀가 올바른 음역임을 주장하는 현장의 음역어를 비교하여 고찰한다. 구역 음역어의 사용 폭과 사용 시기, 사용자들의 특징들을 고찰하여 그 특징들을 파악한 후, 이들 구역 음역어들이 가지고 있었던 역경상의 중요성을 살펴보면, 다음과 같은 사실을 알 수 있다. 구역 음역어들이 magadha에 대한 음역에서 신, 구역을 통틀어 가장 보편적으로 다수의 역경승들에 의해 사용되었으며, 이러한 구역 음역어의 영향력은 현장의 신역 음역어인 摩揭陀가 등장한 이후에도 현장과 그의 제자 그룹 등을 제외한 대부분의 역경가들에 의해 지속되었다. 그리고 현장의 신역 음역어 사용자들 상호간의 관계에 대한 분석과 현장 이후에 구역 음역어인 摩竭提, 摩伽陀의 사용 용례를 통해 신, 구역 음역어의 역경상의 위치를 파악할 수 있다. 또한 신역 음역어 사용과 관련해서는, 大唐西域記와 續高僧傳을 통해 새로운 경전 번역과 음역어 사용에 대한 현장의 의도를 파악할 수 있다. The present essay is aimed at exploring the word, Magadha, transliterated from Sanskrit and Pali into Chinese by Xuan Zang. This translated word started to be used by Chinese monks, Xuan Zang, who intended to circulate his own Chinese transliteration for ``magadha`` for which there were the words which have already been universally used to translate Buddhist canon. The words translated from before Xuan Zang have been called as the Old Translation, and among a lot of translated words for Magadha, the most significant words are Mo jie ti(摩竭提) and Mo jie tuo(摩伽陀). These two words have been used from Hou Han period and they were used even in the period of Tang dynasty after Xuan Zang`s pass away. The words are Mo jie ti(摩竭提) and Mo jie tuo(摩伽陀). And these words were comprehensively used for translating Buddhist canon which were introduced from India. On the other hands, new transliterated word which started to be circulated from Tang dynasty by Xuan Zang. Xuan Zang looked down upon the words under the influence of the Old transliteration, and he tried to prohibit reading Buddhist canon which belonged to the tradition of the Old translation of Buddhist literature. The intention of Xuan Zang who tried to circulate his own translated Buddhist canon and words failed in two aspects. One is that even his times, the word of transliteration by him was used by solely himself and his disciples and the two words of Old Translation had continued to be used even in Tang dynasty.

VRS를 이용한 VLBI Local Tie의 모델실험

공만식(Kong, Man Sik),윤홍식(Yoon, Hong Sik),황진상(Hwang, Jin Sang),정태준(Jung, Tea Jun) 대한토목학회 2012 대한토목학회 학술대회 Vol.2012 No.10

간화선에서 疑의 기능에 관한 고찰 에 대한 고찰 - Therav?da의 수행론에 근거한 분석 : 간화선에서 疑의 기능에 관한 고찰 에 대한 고찰

공만식(Kong Man-Shik) 한국불교연구원 2008 불교연구 Vol.28 No.-

The present paper aims at investigating the function of doubt(疑) in Kanhwa Seon by the way of the classification of the theory in Therav?da Cultivation. Firstly, doubt plays a role which connects “a subject observing Houtou” with “Houtou as the observed object” This is the beginning state of Kanhwa Seon and should be continuous up to the time when one arrives at No-Mind Sam?dhi and awakening to Buddha Nature. Secondly, doubt has the function of concentration, and as such, functions to remove dullness and distraction, controls the 6 sense organs, and attains No-Mind Sam?dhi. Thirdly, the function of doubt in the practice of wisdom is the most critical feature in Kanhwa Seon and, unlike the awakening of 3 properties of the phenomenal world through the function of “anu” in Theravada tradition, doubt functions as intuition by which Non Discrimination Mind(also termed Original Mind, or One Mind) is directly awakened through the removal of doubts generated by huatou. Kanhwa Seon and Vipassana have significant similarities, especially in relation to the functions of sati and samadhi in Theravada theory. But there is a different between the two with respect to the funtion of wisdom. In Vipassana practice the function of “anupassana” plays a significant role in manifesting wisdom. Attaining wisdom by anupassana is achieved by observing the phenomena which are produced, remain, change, and are destroyed. The 3 characteristics of the phenomenal world are awakened through this observation. But in Kanhwa Seon, hautou as an observed object does not have the same characteristics as in the practice of Vipassana; hautou is a kind of logic employing language. Therefore, hautou as observed object does not have the characteristics of being generated and destroyed, thus, the practice of “anu” which observes change in objects, is not established in Kanhwa Seon. In other words, with regard to Kanhwa Seon, the practice of “passana” is possible but the practice of “anupassana” is not. Kanhwa Seon practice disengages from the phenomenal world of subject-object duality, and awakens to Original Mind, Buddha Nature. Hence, in practicing Kanhwa Seon, observation of phenomenal objects is not made; extinction of discriminatory subject-object duality represented by language is regarded as the most significant aim. Because of this, discriminative thought and reasoning are fundamentally denied in the practice of observing huatou, even though huatou seems to pose logical questions. The function of huatou I to one by one, remove the discriminations it generates. The aim of huatou practice is to awaken Buddha Nature which has no subject-object duality, and this is achieved by extinction of phenomenal mind with its subject-object duality. Therefore, to destroy subject-object duality can be completely destroyed by thorough application of only one huatou which has power to achieve its aim and attaim Original Mind which is the goal of Kanhwa Seon. Kanhwa Seon doctrine asserts that our Buddha Nature is manifested by destroying our false cognition of the phenomenal world; whereas vipassana theory asserts that through gradual practice, our defiled mind can be purified to the state of the Buddha. The starting point for these two pratices is the cause of differences between the two traditions. In Kanhwa Seon, Seeing Buddha Nature means direct intuition to Original Mind, undivided into subject-object duality; Kanhwa Seon might also be termed “the practice of intuitional passana” unlike the practice of vipassana which has the method and objects of “anu”.

아귀도餓鬼道의 음식적 규정성과 윤리의 상관성에 관한 고찰

공만식(Man-Shik Kong) 대행선연구원 2020 한마음연구 Vol.5 No.-

This paper will examine the relationship between the realm of hungry ghosts and women in regard to food. Buddhist literature says that the food one eats corresponds to their level of ethical behavior. In the realm of sentient beings, food is tied to ethics. Heavenly beings consume food that does not need to be excreted, but sentient beings do. Hungry ghosts are most closely related to the Desire Realm because hungry ghosts in that realm are the ones whose evil actions are related to food. In order to avoid rebirth as a hungry ghost, we should follow Buddhism’s ‘Ten Good Actions’, in particular, generously giving to Buddhist monks and religious practitioners. The Zheng fa nian chu jing (正法念處經) mentions a character called the ‘Needle-Moused Hungry Ghost’ which is representative of all hungry ghosts seen in Buddhist paintings. In one part of the above-mentioned sutra, it says women are more likely to be reborn as hungry ghosts than men. It is generally said that the act of giving alms is primarily a task for women so they should be the ones to give food to Buddhist monks and religious practitioners. Therefore, Buddhist texts often emphasize the need for women to give alms. 본고는 중생의 윤리적 수준과 음식의 질이 조응한다는 불교경전의 일관된 입장을, 아귀계와 음식과의 관계에 초점을 맞추어 살펴보려는 시도이다. 아귀계와 음식 관련 내용은 불교교학에서보다는 불교미술사학 등의 분야에서 아귀 시식이나 감로탱과 관련한 연구들이 주를 이루고 있으며 교학적 시각에 근거한 해명은 미진한 실정이다. 초기 빨리경전인 『아간냐경』을 필두로 불교경전들은 중생의 윤리적 수준과 음식의 질이 조응한다는 점을 반복해서 설하고 있다. 중생계는 각각의 중생계의 윤리적 수준에 따라 먹는 음식에 있어서 질의 차이가 존재한다. 욕계에서 음식과 가장 직접적인 연관성을 보여주는 것이 아귀계이다. 아귀계는 전생에서의 음식 관련 악행으로 인하여 그에 상응하는 음식과 관련된 고통스런 과보를 받는 세계로 묘사되고 있다. 아귀계 재생과 관련하여 보다 중요한 행위의 요체는 ‘보시’이며 사회관계 속에서 가장 중요한 보시대상으로 언급되는 ‘사문과 바라문’에 대한 보시가 강조된다. 여성은 보시의 실질적 행위자로서 보시행위의 가장 중요한 존재로 언급된다. 본고는 『정법념처경正法念處經』 「아귀품」에 근거하여 윤리성과 음식과의 관계, 아귀계와 음식과의 관계, 아귀계와 여성과의 관련에 초점을 맞추어 음식과 윤리성의 문제를 고찰해 보고자 한다.

초기불교의 음식과 수행의 관계에 대한 고찰

공만식 ( Man Shik Kong ) 한국불교선리연구원 2008 선문화연구 Vol.4 No.-

The present paper is aimed at examining the relations between food and mediation in the early Buddhism. Except for some cases, Buddhist monks ate almost all food which lay followers did in the time of the Buddha. In those foods, fish and meat are included which are considered improper in Northern Buddhist tradition. The Buddha experienced the problematic practices of the other religious sects during his ascetic practices before his enlightenment. He realized that those religious practices caused the problems of health and the worst thing of the practices is that those ascetic practices do not lead to the elimination of suffering and the status for which religious practitioners aim at attaining. Therefore, it is realized by the Buddha that maintenance of health of religious practitioners and helping to pure life is the purpose of eating food. the ascetic practices through food is considered as a kind of extreme view by the Buddha. It is frequently mentioned to moderate food and eliminate craving for food in the Buddhist literature. It shows that excessive nutrition rather than extremely decreasing food is major problem in the Buddhist sa gha. It is considered by the Buddha that craving for the taste of food and overeating is the other extreme against the ascetic practices for food. The view for food by the Buddha is closely associated with the Buddhist meditations, and the food is for the health of religious practitioners and energy for meditations. Therefore, the Buddhist view of food is likened to flesh of son which is not craving for the taste or excessive nutrition. It is said that the Buddhist view of food is achived through 13 Dhutas and the Practice of perception of repulsiveness in nutriment in the early Buddhist literature. Among the Dhutas, 5 dhutas are relative to the method of receiving food and those practices is aimed at eliminating the negative attachment to food, The Practice of perception of repulsiveness in nutriment is for removing craving for taste of food and sensual desire. The practice for food is classified as the Access meditation which is preliminary meditation for the jhana practices. Hence, it is frequently mentioned with the control of 6 physical faculties and the establishment of sati which are essential factors for achievement to the First jhana.

화학소재산업에 대한 정보통신기술 동향과 전망

공만식 ( Man Sik Kong ),김건홍 ( Geon Hong Kim ),정항철 ( Hang Chul Jung ),채홍준 ( Hong Jun Chae ) 한국공업화학회 2015 공업화학전망 Vol.18 No.5

과거 탈공업화 정책으로 인해 경제 주도권을 서비스업에 내주었던 제조업이 21세기 경제 성장과 고용창출의 중심으로 재조명되고 있다. 과거의 제조업이 기계화, 자동화, 집중화로 경제 성장과 고용창출에 기여를 했다면, 현재의 제조업은 생산 설비와 ICT 인프라가 융합된 서비스화, 디지털화라는 새로운 가능성을 제시하면서 선진국을 중심으로 제조업 부활의 가능성을 예고하고 있다. 특히 ICT 기반의 화학 산업은 국내 경제침체를 극복하는 중요한 성장 동력으로 산업으로, 최근 기술동향과 ICT 융합 시장의 변화에 대한 정부정책 및 민간투자에 대한 기초자료를 제공할 필요가 있으므로, ICT 기반 화학산업의 경제 및 산업 환경에 따른 최근 ICT-화학 융합사례를 분석하고 향후 ICT 기반 화학소재산업이 나아가야 할 방향을 제시하고자 한다.

주조용 TiAl 합금의 조직 미세화를 위한 반복열처리 공정 조건에 관한 연구

공만식 ( Man-sik Kong ),양현석 ( Hyunseok Yang ) 한국열처리공학회 2019 열처리공학회지 Vol.32 No.5

For expanding the applications and workability of TiAl alloy, elongation is very important property. Fine microstructure is needed for elongation and physical properties of TiAl alloys. In this study, The effects of cyclic heat treatment process for fine microstructure of Ti-46Al-Nb-W-Cr-Si-C alloy, which was made by VAR (vacuum arc remelting) and VIM(vacuum induction melting) centrifugal casting process, was investigated. Cycle heat treatment process was very effective for recrystallization of this TiAl system, which has microstructure size of 50~100 μm through pre-heat treatment, cyclic heat treatment in α+γ phase region and solution heat treatment respectively. Refined grain size was finally confirmed by photos of optical microscope and scanning electron microscope.

초기불교경전에 나타난 Naga의 성격에 관한 고찰

공만식(Man Shik Kong) 동국대학교 불교문화연구원 2007 佛敎學報 Vol.0 No.47

마늘에 담긴 불교사: 음식의 내재적 본질에서 Varna적 함의까지

공만식 ( Kong Man Shik ) 종교문화비평학회 2017 종교문화비평 Vol.32 No.-

This paper aims at exploring the garlic and its implications understood by Buddhism which has been changed at each stage of Buddhist history. The garlic understood by Hindu Dharma sutra has retained such view point in which garlic is defined as prohibited foodstuff, namely abhaksya and this negative viewpoint on garlic has been inherited to later Hindu Dharma Sastra literature, such as the Manusmrti and the Yajnavalkyasmrti, whereas Buddhism has taken quite different way in which various viewpoints were embraced by each and every stages of Buddhist history. In Early Buddhism, garlic is dealt with the viewpoint in which the smell of garlic causes inconvenient situation by its pungent smell itself and could lead to conflict between Buddhist Sangha and lay community. In Buddhist Vinaya literature which has been established later than Hindu literature, the thought of Hindu varna system being seen in it, the regulation of garlic is particularly enforced so that the monks or nuns could be segregated from Buddhist Sangha and their religious duties should be suspended when they consumed garlic. Mahayana Buddhism, especially, the Tathagatagarbha(如來藏) Buddhist texts embrace the thought of Hindu Varna system (the thought of Purity and Impurity) with which Buddhism completely prohibits to consuming pungent vegetables such as garlic, onion, asafoetida and so on. Hindu Dharma Sastra literature revealed the idea of connections of the food impurity and the Caste impurity and Mahayana Buddhism inherits such an ideas and assumes the same attitude on foodstuff as Hindu does. However, Buddhist attitude to garlic in the Surangama Sutra(楞嚴經) has different aspect comparing to the one of Hindu, in which the most dangerous aspects caused by garlic are defined as stimulating the Craving and Anger. The Buddhist text remarks that these two poisonous mental obstacles function as obstructing the achievement of Buddhist religious ideal and this attitude to garlic in the Surangama Sutra exposes the characteristic of Buddhist attitude to garlic comparing to that of Hindu’s.