• Journal of Haehwa Medicine
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• v.1 no.1
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• pp.127-132
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• 1992

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.1-34
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• 2020

It has been suggested that Jeungsan's prophetic poem that starts with the verse "For about seven or eight years, there will be a castle in the ancient country [七八年間古國城] ⋯" originally comes from Prophecies of Jeong Gam (鄭鑑錄). Despite Jeungsan, himself, obviously having been critical of that text, this claim has become the basic grounds for discourse suggesting that Jeungsan was not only interested in Prophecies of Jeong Gam but also considerably influenced by the text. However, the claim itself was formulated due to misunderstandings of the Chinese poems that had been included in A Compilation of Secret Prophecies Hidden in the Family-clan of Seogye (西溪家臧訣). These poems pursue a different ideological orientation than the poem from Prophecies of Jeong Gam. Ultimately, the Chinese poem in the verse 84 the chapter titled, Prophetic Elucidations in The Canonical Scripture of Daesoon Jinrihoe cannot provide a basis for the claim that Jeungsan was strongly influenced by Prophecies of Jeong Gam. This claim that Prophecies of Jeong Gam made a deep impact on Jeungsan and Daesoon Thought was based on three other texts outside of those that appear within verse 84 of Prophetic Elucidations. The first supposedly-related line is: "Heaven opens at the period of the Rat (Ja 子), Earth opens at the period of the Ox (Chuk 丑), humankind starts at the period of the Tiger (Ihn 寅)." This line comes from from Shao Kangjie's Book of Supreme World Ordering Principles (皇極經世), and the line could be quoted idiomatically as an expression in the Joseon Dynasty. Accordingly, attempts to relate Daesoon Thought to Prophecies of Jeong Gam are a distortion that arise from the assumption that Jeungsan had a significant interest in Prophecies of Jeong Gam. The second related line is "At the foot of Mount Mother (母岳山), a golden icon of Buddha has the ability to speak [母岳山下 金佛能言]." That line is nearly identical to the verse "On the summit of Mount Mother, a golden icon of Buddha has the ability to speak [母岳山頭 金佛能言]." Yet, Jeungsan changed '頭 (du, the summit)' to '下 (ha, the foot or under)' and express his own unique religious prophecy. This allusion to the prophecies of Jeong Gam is actually a criticism designed to disprove the earlier prophecy. Third, is the verse, "The form of Buddhism, creation of daoism, and propriety of Confucianism [佛之形體仙之造化儒之凡節]," which is characteristically related to Daesoon Thought. This verse can only be found in the prophetic text, Prophecies of Chochang (蕉蒼訣), and it is provided a main source when alleging that Prophecies of Jeong Gam was an influence on Daesoon Thought. However, considering the context of Prophecies of Chochang and the year of its publication (it is assumed to be compiled after 1950s), this does not hold water as Jeungsan had already passed into Heaven several decades before that time. This disqualifies the verse from being a basis for asserting Prophecies of Jeong Gam as an influence on Daesoon Thought. Contrary to the original assertion, there is a considerable amount of evidence that Prophecies of Chochang absorbed aspects of Daesoon Thought, which were simply revised in a novel way. There is no truly compelling evidence underpinning the argument that Prophecies of Jeong Gam had a unilateral impact on Daesoon Thought. There seems to be a great deal of confusion and numerous misinterpretations on this matter. Therefore, the claim that Daesoon Thought, as developed by Jeungsan, was influenced by the discourse on dynastic revolution and feng shui contained in Prophecies of Jeong Gam should be re-examined at the level of its very premise.

• Journal of Korean Medical classics
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• v.30 no.2
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• pp.31-43
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• 2017

Objectives : Written by Yoongdongri in the 18th century Chosun, Chochangkyeul is a book that specially deals in Ungi. Yoon understood a person's body constitution by taking into factor the person's birth year, and used this information to determine his Ungi type, and understood his disease mechanism. Methods : Following the study on the first part of Chochangkyeul, named Ungiyeonron, the paper tries to study the book's second part, called Yongyakgwon. The book's core messages are summarized upon a thorough inspection. Results & Conclusions : Yoondongri was a highly-acclaimed doctor in the 18th century Chosun, and also an Ungi practitioner who utilized the theory of Ungi in his clinical practices. His practices were mainly based on the prescription of Ungi found in Chenwuze's Sanyinfang, coupled with almost all parts of Donguibogam's Husebang. He had an extensive clinical experience which helped him describe his methods of quickly responding to the side effects that sometimes occur due to misuse of medicine. Such detailed descriptions are never found in past medical books, which gives Yoon's book a great level of historical importance. Yongyakgwon divides the scripts between Gabsin, Muui, Byungye, Gyungjeong, and Yimgi in accordance with the theory of Ounhabgi, and also introduces treatments based on Yukisachun. Jangbupasuyak also introduces about six external organs and six internal organs with relation to treating wind medicine, treating heat medicine, treating cold medicine, treating dry dampness medicine, dryness-moistening medicine, pulling meridian medicine. All of these can be applied to patients easily.

• Journal of Korean Medical classics
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• v.6
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• pp.189-227
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• 1993

I have studied life of Yoon-Dong-Li(尹東里), who applied Un-Ki(運氣) theory to medicine during Suk-Jong(肅宗) to Joong-Jo(正祖) in Yi-Dynasty and also studied his existing writings named ${\ll}$Cho-Chang-kyeol${\gg}$ (草窓訣). The referenced original work prints were based on 1980's print of Chung-Ku oriental medical society and National Central Library and The academy a korean studies possessed print. Studied with these books, I have concluded as follows. 1. Yoon-Dong-Li(尹東里) courtesy name is Ja-Mi(子美), pen name is Cho-Chang(草窓). He was born in 1705, Suk-Jong(肅宗) 31yrs, and died in 1784, Jeong-Jo(正祖) 8yrs in Yi-Dynasty. He had lineage of third-generationed-doctor and learned medicine from his uncle, Yoon-Woo-Kyo(尹雨敎). His father Yoon-Yi-Kyo(尹이敎) gaved him second influence. 2. Confucianal physician in Ming Dynasty You-Bu(劉溥) respected Ju-Ryeom-Kye(周溓溪), confucianist in Song-Dynasty and You-Bu(劉溥) does not removed grass in front of window (because in chinese, Cho-Charig(草窓) means grass in front of window), and named himself Cho-Chang(草窓). Yoon-Dong-Li(尹東里) followed this suit so called himself Cho-Chang (草窓). 3. The main contents of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), (運氣衍論) was written in 1725, when Yoon-Dong-Li(尹東里) was 21yrs old and printed in 1736. The other part of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), (用藥篇) was written in 1746. These two parts were not written in the satre time. The (運氣衍論) was written llyears earlier than (用藥). Two parts were combined another day and named (草窓訣). 4. Existing ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) is transcribed printing with the con tent of "Five elements motion and the six kind of natural factors theory" (五運六氣設). Each edition is generally similar in content, but also has different points each other so naw we hardly finds a complete set of works. 5. ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) is a first technical book which treats of Un-Ki(運氣) theory in korea. 6. The contents of (運氣衍論) of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) is mechanism of diease according to excess and insuffciency of five elements motion and six kinds of nalural faclors.and symploms and priscriptions, includes variated priscriptions. 7. Two parts in (運氣衍論) of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), 'Sang-tong' (相通) and 'Kak-Tong' (各通), threats of mochanisim of the disease according to five elements. with the principle of inter-promoting and inter-acting, in the change of ten heavenly stems and five elements motion. 8. In the (用藥篇) of ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣) describes priscription for clinical application according to Un-Ki(運氣) and also records about misuse of medicine. 9. In the ${\ll}$Cho-Chang-Kyeol${\gg}$ (草窓訣), most of priscription are common using one, which also found in ${\ll}$Dong-$\breve{U}$i-Bo-Garm${\gg}$ (東醫寶鑑) and there are few of priscriptions hy Yoon-Dong-Li(尹東里).

• Journal of Korean Medical classics
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• v.30 no.3
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• pp.41-54
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• 2017

Objectives : Yoondongri is a famous Korean medical doctor in the 18th century. He wrote Chochangkyeul, a special medical book which records his treatment based on the theory of Ungi. Nevertheless, his life and his book have not received due research it deserves. Methods : The paper studied the family tree as revealed in the Papyeong Yoon clan and Chochangkyeul. Further study was done on Yoon's medical theories and clinical features as discovered in Chochangkyeul and Ungiyeonron. Results & Conclusions : Very little is known about Yoondongri other than that he is the 27th generation from the progenitor of the Yoon clan of Papyeong Yoon clan, and that he is the great grandchild of Choongheon-gong Yoon Jeon. One of the important elements of his Ungi theory is Owoon Habgi, which illustrates the integration of Gabsin, Muui, Byeonggye, Gyungjeong, and Yimgi, thereby forming one Ilki. Ilki signifies that mechanisms of disease are inter-connected and one in essence. As the core of his clinical practice, he explains the 25 different types of diseases that can afflict those who are born in the years Gabsin, Muui, Byeongye, Gyungjeong, and Yimgi when they are met with their corresponding year. Yoon described for each script the mechanism of disease, symptom, treatment, and prescription, all of which showcases his status as a great clinical practitioner. His application of Ungi theory is uncomplicated and accessible. His method was also highly effective, the likes of which were unseen even in China and Japan. His prescriptions are mainly based on the Ungi treatment found in Jinmutaek's Saminang, and on Donguibogam.

• Journal of the Korean Society for Library and Information Science
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• v.45 no.2
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• pp.75-96
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• 2011

This research investigated the facts about the place and date of praying for the engraving of the first edition of Tripitaka Koreana. Major findings are as follows: 1) The very first idea of engraving the first edition of Tripitaka Koreana was evidenced in the record of 'The beginning of Tripitaka Koreana' from 'Daejanggakpan Gunsin Gigomun' written by YiGyuBo. 2) After comparing the contents of 'Daejanggakpan Gunsin Gigomun' with the record of the third volume of 'Goryeosa Jeolyo' dated February 13, 1011, this researcher confirmed that 'Daejanggakpan Gunsin Gigomun' also recorded this historical fact. 3) In the third volume of 'Goryeosa Jeolyo' dated February 13th, 1011, it is documented that a ritual was held to pray to the gods of heaven and earth for expelling the Kitan from the country. Further, the document states that this particular ritual consisted of a ceremony of lanterns held at the temporary palace in Cheongju on February 15th, to report to the gods on 'the engraving of the first edition of Tripitaka Koreana' 4) Therefore, it is verified that the date of praying for the engraving of the first edition of Tripitaka Koreana was February 15th of the lunar calendar, 1011(the second year of King Hyunjong's reign), and the place was the temporary palace in Cheongju.