Due to a mistranslation of Sanskrit to Chinese, East Asian Buddhist community misunderstands the original meaning of the fundamental word, ‘sachal(寺刹)’. Sanskrit chattra, a parasol on top of a venerated Indian stupa buried with Buddha’s sarira, became the symbol of majesty. The Indian stupa was transformed into a pagoda in China, and the highlighted parasol on the summit was transliterated into chaldara(刹多羅), an abbreviation for chal (刹), and finally designated the whole pagoda(塔). Sachal consists with lying low monastery and high-rise pagoda. Tapsa(塔寺), an archaic word of temple, is exactly the same as sachal, because chal means tap, pagoda. However, during the 7th century a Buddhist monk erroneously double-transliterated the Sanskrit ‘kshetra,’ meaning of land, into the same word as chal, even despite phonetic disaccord. Thereafter, sutra translators followed and copied the error for long centuries. It was the Japanese pioneer scholars that worsen the situation 100 years ago, to publish Sanskrit dictionaries with the errors insisting on phonetic transliteration, though pronunciation of ‘kshe-’ which is quite different from ‘cha-.’ Thereafter, upcoming scholars followed their fallacy without any verification. Fallacy of chal, meaning of land, dominates Buddhist community broadly, falling into conviction of collective fixed dogma in East Asia up to now. In the Buddhist community, it is the most important matter to recognize that the same language has become to refer completely different objects due to translation errors. As a research method, searching for corresponding Sanskrit words in translated sutras and dictionaries of Buddhism is predominant. Then, after analyzing the authenticity, the fallacy toward the truth will be corrected.

The construction of national common language is an important issue in that of modern nation. From ‘Guanhua’ in the late Qing dynasty to ‘Guoyu’ in the republic of China, and then to ‘Putonghua’ in the late Anti-Japanese War and after the founding of new China, these names not only have a close connection but also reflect the different functional differences. Now, the construction of national common language in ethnic areas and the unification of cross-strait languages have become new national strategies. Adopting again ‘Guoyu’ names and assigning new meanings from the perspective of national identity can help to strengthen national identity, promote national unity and cross-strait reunification, and regulate language use.

본 논문의 목적은 시중 A1 등급 교재 4종에 사용된 어휘의 등급별 분포와 어휘 반복 횟수를 밝히는 데 있다. 이를 위해 시중 A1 등급 교재 4종을 선택하여 ‘새단어’를 중심으로 어휘 등급 분포와 어휘 반복 횟수를 살펴보았다. 교재 4종 모두 1등급 이외의 어휘가 54%-68%로 너무 많았다. 등급 외 어휘들도 대단히 많았다. 교재 4종 모두 26-35%가 등급 외 어휘였다. 교재 4종의 1등급 반복 횟수 4회 이상의 어휘가 47-74%로 상대적으로 높은 수치를 보인다. 하지만 2등급은 반복 횟수 4회 이상의 어휘가 13-25%, 3등급의 경우 5-33%, 4-6등급은 0%, 등급 외 어휘들은 6-8%를 나타냈다. 전반적으로 어휘 반복 횟수가 상당히 낮음을 알 수 있다. 어휘 빈도수와 어휘 반복 횟수를 높이기 위해서는 나선형 혹은 순환형 주제 배열 교재와 기능 분리형 교재가 더욱 많아져야 한다.

엔터테인먼트 산업의 새로운 수익창출을 위해 사업다각화는 반드시 필요하며, 이러한 프랜차이즈 산업에 있어서 중요한 컨텐츠는 구체적으로 표현된 문구나 이미지보다는 창작자 또는 창작물의 개성 내지 정체성이라고 할 수 있다. 그러나 이러한 컨텐츠는 아이디어와 표현 이분법에 기초하고 있는 저작권법 하에서는 저작권으로 보호받기가 어려운 것이 사실이다. 한편 현재까지도 실무상 광범위하게 사용되고 있는‘판권’용어는 법률상 사어에 불과하여 그것이 구체적으로 무엇을 의미하는지는 개개의 계약내용을 분석하여 당사자의 의사를 해석하여야 한다. 그러나 상황에 따라‘판권’이라는 용어가 법률에 규정된 권리 이외의 것을 의미하는 경우가 종종 발견되며, 따라서‘판권’은 법률상 권리보다 더욱 폭넓은 권리로 인식되고 있는 것으로 보인다. 그렇다면“현재의 지적재산권법 상 권리로 보호하는 것은 불가능하지만, 산업적으로 경제적인 가치가 매우 크고 당사자 간에 권리로 보호할 필요성을 인정하고 있는 컨텐츠”를 의율하는 개념으로서‘판권’이라는 용어를 정의하여 실무상 활용하는 것을 검토할 필요가 있다고 생각된다. 이와 같은 조치만으로‘판권’이 침해금지의 권원으로 작동하기에는 부족하지만, 최근 판례의 경향에 따라 민법상 불법행위로 구성하여 권리보호를 하는 방안을 도모할 수 있을 것으로 보인다. 또한‘판권’개념을 계약 상 인정함으로써 거래 상 수익창출 모델을 활성화시키는 것이 우리 엔터테인먼트 산업의 파이를 키우는 데에 큰 도움이 되지 않을까 한다.

This study is to present Chinese character notation for common use through investigation of examples and graphonomy related literature with beam and purlin of wooden members and its conclusions are as follows. It suggests two commonly used Chinese characters of beam and purlin. The first method of indicating them is Riyang(樑) for beam and Hang(桁) for purlin and the second method is Bo(保) for beam and Hang(桁) for purlin. Riyang(樑) as the first method was already used in the Joseon period and was profitable to convey limited meaning as wooden term compared to Riyang(樑) with wider meaning and Bo(保) as the second method contained logical association and hieroglyphic connection of Bo(保) as the Korean character. Hang(桁) for purl in was presented by both the first and second methods and it was already used in the Koryeo age, also commonly used as the term of purlin in China and Japan and it was also presented as letter containing logical and hieroglyphic connection with Hyeng(行).

Kim, Tae-Yeup, 1999. A Study on Korean Unmarked Final Endings. Studies in Modern Grammar 18, 111-127. This is a study to investigate the concept and the function of Korean unmarked final endings. Korean unmarked final endings have the function of the speech level and the sentence ending. The unmarked final endings are diverted from conjunctive endings. The two functions of unmarked final endings are related with the syntactic properties of their original properties. We suppose that the endings changed their syntactic properties with the deletion of the second clause and the auxiliary verb of the auxiliary structure. Despite these changes, these endings maintain the fundamental properties of the speech level and the sentence ending. If our proposal is on the right track, we can conclude that the conjunctive endings have two functions. This functional diversion of conjunctive endings can be interpreted as a grammaticalization.