가설공사 재해에 관한 개선방안

김천학,Kim, Cheon-Hak 한국건설안전협회 2007 建設 安全技術 Vol.40 No.-

기반시설 재해안전기준 강화의 필요성

김천학,Kim. Cheon-Hak 한국방재학회 2005 한국방재학회지 Vol.5 No.2

주거용 건축물의 리모델링 요구 분석

김천학,김의식,양극영,Kim, Chun-Hag,Kim, Eui-Sik,Yang, Keek-Yong 한국건축시공학회 2003 한국건축시공학회지 Vol.3 No.1

This study has researched upon customers' request in the remodelling of residential buildings, and that the research results could be used as a reference data when the remodelling work is under implementation. This study also has collected the residents' upgrading request on their residential buildings, and graded the requests according to their importance. For those purposes, this study classified the problem items through classified analyses and, built the census items, based on the results. Then, the residents' requests on the residential building were presented by importance rates through coupled analysis census. Also, the importance rates have been related to the construction items which predict the importance of each construction item. The main purposes of this study are setting up the direction of the remodelling of residential buildings and predicting the customer requests in the future, even though the remodelling of residential building in Korea has not been activated yet. The research results are expected to be used as a basic data in the remodelling and construction of residential buildings.

보조형용사(補助形容詞) ‘-고 싶-’ 구성의 통사적(統辭的), 의미적(意味的) 특성(特性)

김천학(金天學) ( Kim Cheon-hak ) 한국어문교육연구회 2020 어문연구 Vol.48 No.2

This paper aims to discuss the syntactic and semantic function of the Korean auxiliary construction ‘-ko sip-’. The ‘-ko sip-’ construction is an auxiliary construction because a nominative or accusative particle cannot be inserted between ‘-ko’ and ‘sip-’. While the ‘-ko sip-’ construction can be classified as an auxiliary in Korean, ‘want’ and ‘hope’ can be classified by an unusual complement clause that does not have a noun phrase equivalent in English. When the verb ‘boda’, meaning ‘see’, precedes the ‘-ko sip-’ construction, the particle of the second argument of the sentence can change from ‘ul/lul’ to ‘i/ka’. The particle ‘i/ka’, if used in the second argument, loses its subjectivity and can be interpreted to represent a neutralized description. It can then be proved that the second argument cannot be a syntactic pivot in the sentence. If the second argument of the particle ‘i/ka’ uses a relative construction, it can be interpreted with dual meanings, because the actor and the undergoer are expressed by the same form of the particle ‘i/ka’. In this case the undergoer in this construction can be interpreted with multiple meanings, not only in relation to the actor but also in relation to the speaker.

T85, No.2799 『십지론의소(十地論義疏)』의 텍스트 문제에 대한 고찰

김천학 ( Cheon-hak Kim ) 동아시아불교문화학회 2016 동아시아불교문화 Vol.0 No.26

In the 85th volume (expressed as “T85” in the following), there is a work titled as “Shidilunyishu”(十地論義疏) by Fashang(法上). This work leaves no trace of being quoted in China, Korea, and even in Japan. This work, however, has its doctrinal value in its becoming the basis of the development of the thought of the School of the Dilun (地論) as the first commentary of the Shidijinglun(十地經論) in its chronological status. This article, for the purpose of clarifying positively the thought and value of this work, is attempted with the problematic that the text of the Shidilunyishu(十地論義疏) requires to be examined carefully. Roughly, two questions can be raised about the Shidilunyishu. First, there is a question about whether its first volume and third volume were written by the same author. Second, there is a question about whether they were composed by Fashang. On these two questions, it is not easy to draw any conclusion. Without regard to what conclusions might be drawn on these two questions, however, there is no change in its being one of the early texts of the School of the Dilun. Before drawing a conclusion on the two questions, this article focused on questioning the accuracy of the text itself since it should be examined for the text to be utilized in any way. The results of the comparison between the two versions of the text will be might be summarized in some corrections. ① There are cases in which T85 No.2799 misread the original test due to similarity of characters ② There are cases in which T85 No.2799 misread or omitted the symbols for supplementation, remova. or interchange of the Dunhuang script ③ There are cases in which T85 No.2799 corrected the orignal test according to the Shidijinglun(十地經論) ④ There are cases in which T85 No.2799 changged, supplemented or removed characters in order to make the text more understandable. The importance of verifying original texts has been explained above. A more complete recension of this text should be performed in order to discover the meanings of the original text in the future.

본용언 ‘있다’ 구성을 통한 주어 및 화제 논의

김천학 ( Kim Cheon-hak ) 국어학회 2021 국어학 Vol.- No.97

This paper aims to examine the relationship of a subject and a topic in Korean through the main verb construction of ‘issta’. The main verb ‘issta’ expresses two meanings; one is to refer to “existence” and the other is to refer to “possession”. When the construction of ‘issta’ expresses a possessive meaning, a possessor noun precedes a possessed noun and also the particles ‘e/eke’ of NP1 can be changed to the particles ‘i/ka’ of NP1. Meanwhile, as for an ‘issta’ construction, it is not possible to distinguish if it is a possessive or existence clause by examining a type of the sentence alone, but the meaning of ‘issta’ in the clause should be considered. When ‘issta’ is used to express the existence, it is a one-place predicate and when ‘issta’ is used to express possessive, it becomes a two-place predicate. The difference in the valency of an ‘issta’ construction is related to the status of the locative phrase, which can be explained by the transitivity theory of Hopper and Thompson (1980). The possessive construction that has the ‘NP1-eke’ becomes a type of so-called “dative subject”. However, since it shows a very awkward pattern in the concord of ‘NP1-kke’ and ‘-si-’, which are the mechanisms for confirming the subjectivity, a problem arises in recognizing NP1 as a subject. Despite this issue, the more important aspect in this composition is whether ‘NP1-eke’ is interpreted as the ‘possessor’. In the composition ‘NP1-eke’, the meaning of possessor is stronger than the meaning of location, and it is located at the front of a clause. Consequently, if the ‘issta’ construction becomes a possessive clause, the possessor noun precedes a possessed noun. The possessor noun is located at the front of a clause which can be identified by both a hearer and a speaker, allowing them to have the topic of a discussion. As for a possessive construction, when NP1 is interpreted as a possessor noun, it is limited to a topic for the discussion. On the other hand, when NP2 is interpreted as a possessed noun, it works as unlimited comments for the discussion.

어휘상 유형에 따른 ‘-었-’의 결합 양상 고찰

김천학 ( Kim Cheon-hak ) 국어학회 2017 국어학 Vol.81 No.-

This paper investigates the various functions of a prefinal ending ‘-ess-’ when it is used with different types of verb, including state verbs, accomplishment verbs, achievement verbs and activity verbs. The changes of ‘-ess-’ functions are largely due to the associated meanings and characteristics of different types of verb. Firstly, the findings report that when an ‘-ess-’ is combined with a state verb, its main meanings are to either represent ‘a changed state’ or ‘a state itself’. The use of ‘-ess-’ with accomplishment verbs, emphasizes the completion of an event, and also the stopping of an event. An ‘-ess-’ can also be used to stress a situation as either being dynamic or static when it is used with an achievement verb. In addition, if an ‘-ess-’ is used with an activity verb, it expresses the past tense of the verb. However, if an ‘-ess-’ is used with an accomplishment verb, the ‘-ess’ expresses a tense similar to the past perfect tense in English.

지눌의 이통현 화엄사상 수용과 변용 : 『원돈성불론』을 중심으로

김천학(Kim, Cheonhak) 보조사상연구원 2010 보조사상 Vol.33 No.-

지눌 연구성과 가운데 미진한 부분이 이통현과의 사상적 관계를 논한 연구이다. 본고는 이러한 점에 착안하여『원돈성불론』을 중심으로 이통현 화엄사상의 수용과 변용 양상을 분석하고, 그 간의 지눌 사상 이해를 보충하고자 하는데 목적이 있다.지눌의 문제의식은 선교와 계합점을 찾는 것과 범부가 믿음에 들어가는 방법을 찾는 두 가지로 수렴된다.『원돈성불론』에서도 이와 같은 지눌의 문제의식을 읽을 수 있는데, 이러한 점을 고찰하는데 핵심어는 돈오와 점수가 될 것이다. 그리고 돈오와 점수를 화엄사상에서 찾는 다면 발심, 발심과 관련된 십신·십주의, 보광명지에 대한 지눌의 해석과 관련될 것이다. 지눌은이러한 개념들의 해석에서 이통현의 화엄사상을 거의 수용한다. 그렇다면 지눌의 이통현 화엄사상을 어떻게 자신의 사상체계에 수용했을까?발심에 관련된 용어는 발심, 초발심, 발보리심, 발신심, 초심등이 있다. 각 용어는 십신과 십주, 전체의 계위에 통하는 3가지 용례가 검토된다. 지눌의 발심에 관한 사용예는 이통현과 비교할 때 대체로 문제는 없으나, 이통현과 상위를 보이는 경우도있다. 십신과 십주에 관해서도 마찬가지이다. 구체적으로는 지눌 독자의 조어가 보이며, 지눌은 십신을 중시하는 반면에 이통현은 십신과 십주를 함께 중시하는 점을 지적할 수 있다. 이와 같은 상위는 지눌이 종밀, 천태의 사상 등을 수용함으로써 빚어진 결과라고 볼 수 있다. 이통현에게 영향을 크게 받으면서도독자적 해석을 견지하는 지눌의 자세를 읽을 수 있다. 지눌이 연기론의 차원에서 원융론과 항포론을 논하는 반면에, 이통현은 항포에 대해서는 거의 무관심하다. 또한, 이통현에따른다면, 불과위는 십주위의 단계에서 비로소 성취한다. 그럼에도 불구하고 지눌은 이통현의 십주 단계의 설명을 십신 단계로 끌어들여 설명한다.지눌은『원돈성불론』에서 이통현이『화엄경』의 근기를 일승에 한정하는 것과는 대조적으로 현재 이 땅에 사는 중생들 모두에게 열어놓았다. 그만큼 지눌에게는 고려시대 불교 현실의문제가 절박했기 때문일 것이다. 보광명전은 현실의 땅이다. 지눌이 이통현과는 달리 부동지보다 보광명전을 즐겨 사용한 것도 현실의 중생을 염두에 둔 것이라고 보인다 This article purports to analyze the characteristics of Jinul [知訥]'s adoption of Litongxuan [李通玄]'s Huayan Thought mainly in the W?ndons?ngbullon [圓頓成佛論]. Generally, Jinul's concern is divided into two, one being the search for the agreement with the teachings of S?n [禪] and the other being the search for the method of ordinary persons' entering faith. The W?ndons?ngbullon also shows such a concern, which could be ascertained in the comparison of Jinul's interpretation of Balsim [Faxin 發心], Sibsin [Shixin 十信], Sibju [Shizhu 十住], and Bogwangmy?ngji [普光明智] with Litongxuan's. Jinul adopts Litongxuan's Huayan thought, developing his own distinctive terms frequently. In addition, while Litongxuan emphasizes Shixin and Shizhu simultaneously, Jinul only emphasizes Sibsin [Shixin]. Such discrepancies are resulted from Jinul's adoption of some thoughts from Zongmi [宗密] and Tiantai [天台]. Thus we can understand Jinul's maintaining independent attitude of interpretation in spite of being influenced greatly by Litongxuan. According to Litongxuan, the Fuguowei [佛果位] cannot be achieved until the stage of Shizhuwei [十住位]. Nevertheless, Jinul introduces Litongxuan's explanation on the stage of Shizhu[十住] into the stage of Shixin [十信]. In addition, while Litongxuan limits the capacity for the Avatamsaka sutra into the Ekayana [一乘], Jinul opens it into every sentient being on the earth. For Jinul, the reality of Korean Buddhism at his time seems to have been pressing. Bogwangmy?ngj?n [普光明殿] is our real world. Unlike Litongxuan, Jinul likes to refer to Bogwangmy?ngj?n more than Budongji [不動地] from his concern for the real sentient beings near him. From now on, Jinul's attitude in citing Litongxuan's works throughout his oeuvre need to be analyzed more thoroughly. Besides, more advanced understanding of Jinul requires more profound research into the Kory? dynasty's Huayan studies in his time.

일반논문 : 원홍은 신라승려인가? -『법화경론자주』의 인용문헌을 중심으로-

김천학 ( Cheon Hak Kim ) 동아시아불교문화학회 2014 동아시아불교문화 Vol.0 No.17

본고는 세친의 저술이라고 일컬어지는 『법화경론』에 대한 저술 가운 데 『법화경론자주(法華經論子註)』 3권의 저자인 원홍(圓弘)이 신라인임 을 증명하기 위한 논문이다. 인도사상가인 세친에 의해 『법화경론』이 저술되었지만, 그것이 사상 적으로 중요한 근거로 활용된 것은 중국에서 번역된 이후이며, 나아가 동아시아에서는 『법화경』을 이해하기 위한 중요한 해석 근거로 이용되 었다. 신라의 법화사상사도 이러한 흐름 속에서 전개되었던 것은 의적 석, 의일찬의 『법화경론술기』로 확인할 수 있다. 그런데, 최근에 원홍의 『법화경론자주』가 가나자와(金澤)문고와 쇼고 조(聖語藏)에 존재함이 밝혀지고, 이것을 입수하여 자세히 분석할 수 있 게 되었다. 원홍의 저술은 731년에 이미 『원홍사장』이, 748년에 『법화경 론자주』가 필사된다. 즉 원홍은 731년 이전에 저술활동을 하였다는 것 이다. 이와 같은 원홍의 활동연대를 염두에 두고 원홍이 신라인이라는 것을 증명하기 위해 크게 두 가지 방법을 사용하였다. 첫째는 원홍에 대 한 제 자료를 통해 원홍이 신라인이라는 가설을 증명하려고 하였다. 둘 째, 『자주』의 인용문헌을 통해 원홍이 신라인임을 증명하려고 하였다. 첫째 방법의 결과를 정리하면 다음과 같다. 우선, 법상유식의 기와 대 비되는 신라인의 그룹에 원홍이 속해있다는 사실이다. 다음으로 신라 표원의 『요결문답』과 설명방식이 일치한다는 점이다. 원홍의 『원홍사 장』을 주석한 이문(理門)은 태현의 저술에도 복주를 저술한다. 이렇게 신라 법상유식을 존중한다는 점에서, 원홍 역시 신라인의 가능성을 염 두에 둘 수 있다. 둘째 방법의 결과를 정리하면 다음과 같다. 『자주』의 인용문헌을 통 해서는 의적, 원효, 의상과 일치하는 예를 각각 2회, 3회, 1회 정도를 찾 아내어 증명하였다. 그 가운데 의적의 1예는 문장이 정확히 일치하고, 원효 2회와 의상의 1예는 용어가 정확히 일치함을 확인하였는데, 앞에 서 언급한 신라 표원 저술과의 관련을 고려하면 원홍이 신라 승려의 저 술을 읽었다고 단정할 수 있다. 다만, 인용사실을 통해 원홍이 의적 등 보다 뒤의 인물이라는 증명은 될 수 없다. 동시대에 활동하였다고 볼 수 도 있기 때문이다. 따라서, 연대에 대해서는 문제가 남아 있지만, 신라 인의 저술을 보았다는 점에서 원홍이 신라인임을 증명하였다고 생각된 다. 한편, 사본을 좀 더 면밀하게 검토하면 신라승려의 문헌을 인용한 흔 적을 더 찾을 수 있을 것이다. 이러한 문제를 포함해서 향후 세밀한 주 석을 통해 또 하나의 신라인 주석서 원홍의 『법화경론자주』에 대해서 연구하고, 의적, 원효, 경흥 등 신라 승려와 비교하여 본 문헌을 신라인 의 법화사상사에 추가하고자 한다. The Fahuajinglun (the Saddharma-pundarikopadesa (妙法蓮華經憂 波提舍)) written by Vasubandhu is a commentary on the Lotus Sutra and has the meaning of a guidebook the Lotus Sutra. The Fahuajinglun was translated into Chinese two times. One translation was made by Ratnamati (勒那摩提), and the other by Bodhiruchi (菩 提留支), both of them are extant and its Sanskrit version has not been identified. The Fahuajinglun annotates “Introduction,” “Chapter on Expedient Means” and “Chapter on Parables” of the Lotus Sutra. This paper corresponds to an introduction so as to make an earnest study henceforward on the Beophwagyeongronjaju (hereinafter also referred to as “the Jaju”) as a writing of a Silla monk, on the premise that Wonhong, who wrote the Jaju, is definitely a man of Silla. the Jaju among Wonhong`s works were already transcribed in 748. This means that he wrote them earlier than 731. Two primary methods were used in order to prove that Wonhong is a man of Silla with his activity period in mind. The first method is to prove the fact through the information collected on him, and the second method through a literature cited in the Jaju. As for the first method, in the first place, Annen`s Kyojisoron describes that Wonhong belongs to a group of Silla monks who were contrasted with Kuiji who belongs to Chinese consciousness-only school transmitted from dharma characteristics school. Although the Old Consciousness-only teachings in the lineage of Paramartha stood on the center of opposing to Xuanzang`s theory of five natures distinction, most of Silla monks, whether he is Uijeok studying under Xuanzang or studying in Silla without going abroad, expressed their views opposite to Kuiji`s views. Such attitudes were not found at least in Chinese monks of Xuanzang tradition which was succeeded down from Xuanzang-Kuiji-Huizhao-Zhizhou. Further, seeing through Japanese scripts, Annen`s argument was confirmed to have some validity, and the fact that Wonhong`s expression method coincides with that of Pyowon from Silla in his yogyeol mundap was proved. And the fact that Gomyo, who had intimate relations with Silla recites the Wonhongsa-jang in his mind, is also important. Rimun (理門) annotated Wonhong`s Wonhongsa-jang and his re-annotation was found on catalogs. He also re-annotated Taehyeon`s works. Like Gomyo, Rimun though highly of works composed by Silla consciousness-only monks. Second, through Wonhong`s literature cited in the Jaju, we have found out examples of coincidence with the works of Uijeok, Wonhyo and Uisang, respectively two times, three times and one time, and examined their nature of conformity. Among the examples, we confirmed that one example regarding Uijeok is correct coincidence in sentence, two examples regarding Wonhyo and one example regarding Uisang are correct coincidences in terminology used. If considering relations between Wonhong`s literature and Pyowon`s works, we can conclude that Wonhong read works of Silla monks. According to the proving method using two primary methods mentioned above, we can also conclude that Wonhong is a man of Silla.

백제 도장(道藏)이 일본 불교에 미친 영향에 대한 기초적 고찰

김천학 ( Choen-hak Kim ) 한국불교사학회 한국불교사연구소 2016 한국불교사연구 Vol.9 No.-

Seongsilnon-so(成實論疏) 16volumes - it also named as Dojang-so(道藏疏) - which Ven. Do-jang(道藏) wrote are not remained today. Therefore, just through several quoted sentences in other writer’s works are showed his thought. About these findings, it had been first introduced in 2009, and a lot of loss sentences which had been quoted in works of Tendai sect(天台宗) were introduced by Professor Fukushi-jinin afterwards. A personage who makes Seongsilnon(成實論) spread widely in Nara period were the very Ven. Do-jang. Especially, Shoshin(證眞), the monk of Tendai sect, brought Seongsilnon-so to his writing - Sagi(私記) on Chentaesamdaebu(天台三大部) - approximately 30 times. Much parts of Seongsilnon-so had been quoted in the writing of Shoshin here and there to understand Seongsilnon well. Throughout Shoshin’ quotation, it is able to obtain informations about the documents which Do-jang referred to. At first, he utilized the works of Ven. Sengmin on Zhangyansi (莊嚴寺僧旻), Ven. Songfashi on Pengchegsi (彭城寺嵩法師), Ven. Huirong on XiaoZhangyansi (小莊嚴寺慧榮), the monk of Xingyesi(興業寺), and the text of Dachengyizhang(大乘義章). And it might sugested that he take the writings of Ven. Huiying(慧影), Ven. Mingyan(明彦), Ven. Jizang(吉藏), Ven. Zhiyi(智의) into his account. Also, it is estimated that these quoted documents were bought from Baekje. To my regret, lack of my knowledge on Seongsilnon, it was not sufficiently considered. therefore, I hope that it will be deeply treated more in future.