• 대한한의학원전학회지
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• 제30권4호
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• pp.49-67
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• 2017

Objective : Heavenly stems and Earthly branches is a tool used for understanding the virtue of Yin Yang and Five elements. Korean medicine understands the changes in Wuyun through the Ten Heavenly stems, and understand the changes of Liuqi through the Twelve Earthly branches. An accurate understanding of the definitions of Heavenly Stems and Earthly branches and the concept of each of the 10 stems is of vital importance. Method : The paper first reviews the origin, history, and significance of the Heavenly stems and Earthly branches before studying the definitions of the stems and branches as laid out in the works of Yu Onseo, Lee Samun, and Han Dongseok. The paper then reviewed the concept of the each of the ten stems through researching the texts of Seoulmunhaeja, the annotations of the four great Seolmuns, and the texts of Jeongyeokwonui. Result & Conclusion : Heavenly stems and Earthly branches have been in use since more than 6,000 years ago. The central numbers in the changes of Heaven and Earth are five and six. Each number functions with duality, yin and yang, meaning there are ten Heavenly numbers ($5{\times}2=10$) and 12 Earthly numbers ($6{\times}2=12$) which oversees all of the cosmic changes. Stems become the body and signifies water. Branches become the use and signifies divided fire. The meanings of the letters Gab Eul Byeong Jeong Mu Gi Gyeong Sin Im Gye originate from the one year life of a tree which grows, bears fruits, processes Yang qi, and awaits for the next spring. The reason a tree is used is because there is nothing better in studying in detail the changes of a living being through a year.

• 대순사상논총
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• 제42집
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• pp.109-141
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• 2022

빛과 어두움이 공존하는 것처럼 만물이 가진 두 가지 측면을 음양(陰陽)이라 한다. 초기의 음양 개념은 단순히 자연현상을 나타내는 표현에 불과하였으나 점차 우주 만물의 생성변화를 설명하는 중심개념이 되었다. 명리학(命理學) 또한 음양론을 기초로 하여 하늘과 땅을 천간(天干)과 지지(地支)로 나누어 이들의 상호관계를 살피는 것을 중요시한다. 본고는 주요 원전의 문헌연구를 통하여 천간과 지지의 상조(相助)와 상극(相剋) 관계에 관한 내용을 분석하여 그 공통점과 차이점을 정리하였다. 천간과 지지가 상조하는 개념에는 통근(通根)과 투간(透干)이 있다. 통근이란 천간에 있는 글자가 지지의 글자에 뿌리를 내렸다는 의미이며, 천간의 통근처(通根處)는 같은 오행의 삼합(三合)과 방합(方合)이 되는 지지이다. 통근력(通根力)을 보는 방법은 첫째, 통근한 자리로 보는데 일간(日干)은 월(月) > 일(日) >시(時> 년(年) 자리 순이며, 다른 천간은 월지>앉은 자리(천간의 바로 아래에 있는 지지 글자) > 가까운 자리(앉은 자리 좌우의 지지 글자) 순이다. 둘째, 통근한 지지 특성으로 보는데 록왕지(祿旺支)·장생지(長生支) > 여기(餘氣) >묘고(墓庫) 지지의 순이다. 투간(透干)은 통근과 그 주체가 바뀐 개념으로 지지의 기운이 천간에 발현된 것을 말하며, 지지에 감춰둔 오행이 밖으로 드러나서 제 역할을 할 수 있게 된다. 천간과 지지가 상극하는 개념에는 개두(蓋頭)와 절각(截脚)이 있다. 개두에 대하여 천간만을 위주로 보고 판단하는 시각과 천간이 지지를 극(剋)하는 관계로 보는 시각이 있어 다소 이견이 있지만 대다수는 천간이 지지를 극하는 것으로 보고 있다. 개두의 상대 개념인 절각은 지지가 천간을 극하여 천간의 기운을 약화시키는 것으로서, 이 둘은 조화롭지 못한 명조(命造)를 만들 가능성이 크다.

• 대한한의학원전학회지
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• 제33권1호
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• pp.29-50
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• 2020

Objectives : Objectiveness and accuracy of numbers could allow for a new way of understanding the principle of Ten Heavenly Stems(THS) and Twelve Earthly Branches(TEB) when applied. Methods : The order of the THS and TEB, the Five phases of direction and change, conversion of other, conversion of self of the Stems and Branches were examined through numbers. Results & Conclusions : The numerical combination of the Stems and Branches depends on the identification of the Three Points. Conversion of self of the Heavenly Stems are as follows: for 甲 3+5=8, for 乙 8+4=12, for 丙 7+1=8, for 丁 2+8=10, for 戊 5+7=12, for 己 10+10=20, for 庚 9+9=18, for 辛 4+6=10, for 壬 1+3=4, for 癸 6+2=8. Conversion of self of the Earthly Branches are as follows: for 子 1+2=3, for 丑 5+5=10, for 寅 3+2=5, for 卯 8+4=12, for 辰 5+1=6, for 巳 2+8=10, for 午 7+7=14, for 未 10+10=20, for 申 9+7=16, for 酉 4+9=13, for 戌 5+6=11, for 亥 6+3=9. Here the Stems and Branches could be understood intensively. Among the Stems and Branches, the Great Points are 壬, 癸, 戌, 亥, 子, Emperor Points are 甲, 戊, 丑, 午, and Empty Points are 己, 未.

• 혜화의학회지
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• 제26권1호
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• pp.33-48
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• 2017

Objective : Ten heavenly stems and twelve earthly branches are the important means to understand the orders of changes in heaven and earth. Method : We have so far looked into detailed explanations about twelve earthly branches in Seolmunhaeja, annotations in Seolmun of four major people, and commentaries in Jeongyeokwonui. Result & Conclusion : This can be also applied to the explanations of twelve early branches, as follows. In the $11^{th}$ month of the lunar calendar, the yang energy is finally born amid full of the ying energy. In the $12^{th}$ month, the yang energy prepares to break through the knots of the ying energy and gets ready to come out of the ground. In the first month, three kinds of the yang energy start to become vigorous and active. In the second month, the yang energy gains more force, sprouting various plants on the ground. In the third month, the yang energy arouse further, strengthening and growing plants. In the fourth month, all the yang energy is released, while the ying energy is still hiding. In the fifth month, one ying energy is born amid full of the yang energy, and there are interchanges between the yang energy and the ying energy. In the sixth month, the yang energy is still strong and vigorous, ripening the fruits in the fields. In the seventh month, the yang energy starts to hurt all creation. In the eighth month, the ying energy starts to flourish, and the yang energy starts to decline, diminishing all creation and, however, still ripening grains to be harvested. In the ninth month, one yang energy starts to hide from sight, not working its duty, while five kinds of the ying energy start to annihilate all creation. Finally, in the tenth month, the small yang energy hides to be rebirthed amid the flux and reflux of the ying-yang energy. The creative and unique interpretation of Jeongyeokwonui about twelve earthly branches is worth to be referred. It is definitely beyond the other existing explanations, as it incorporates trigrams and hexagrams from I Ching (Book of Changes) and the five primary substances.

• 혜화의학회지
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• 제27권1호
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• pp.9-20
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• 2018

Objectives : Ten heavenly stems(10天干) and Twelve earthly branches(12地支) are symbols exposing change order in heaven and earth, and are a very important sign in studying oriental philosophy and oriental medicine. Especially, 10 heavenly stems(10天干) and 12 earthly branches(12地支) are indispensable for the study of Five Circuits And Six Qi(오운육기), and a deep study is needed. Methods : I have examined Yin Yang combination(음양배합), Five elements combination(오행배합), Six Qi 3Yin 3Yang combination(육기삼음삼양배합), viscera combination(장부배합), Mutual collision(상충), Six combination(육합), Three combination(삼합), etc. of 12 earthly branches(12지지) by referring to books such as "Yellow Emperor Internal Classic" ("黃帝內經") and "Principle of universe change" ("우주변화의 원리"). Results & Conclusions : Zi Yin Chen Wu Shen Xu(子 寅 辰 午 申 戌) become Yang(陽), Chou Mao Si Wei You Hai(丑 卯 巳 未 酉 亥) become Yin(陰), Zi Si Yin Mao Chen Si(子 丑 寅 卯 辰 巳) become Yang, and Wu Wei Shen You Xu Hai(午 未 申 酉 戌 亥) become Yin. Twelve earthly branches can be divided into five movements by its original meaning, where YinMao(인묘) is tree, SiWu(사오) is a fire, ShenYou(신유) is a gold, HaiZi(해자) is water, and ChenXuChouWei(진술축미) mediate in the middle of four movements So they become soil(土). SiHai(巳亥) is JueYin Wind Tree(궐음 풍목), ZiWu(子午) is ShaoYin Monarch Fire(소음 군화), ChouWei(丑未) is TaiYin Humid Soil(태음 습토), YinShen(寅申) is ShaoYang Ministerial Fire(소양 상화), MaoYou(卯酉) is YangMing Dry Gold(양명 조금), and ChenXu(辰戌) is TaiYang Cold Water(태양 한수). Viscera combination(장부배합) combines Zi(子) and Bile(膽), Chou(丑) and Liver(肝), Yin(寅) and Lung(肺), Mao(卯) and Large intestine(大腸), Chen(辰) and Stomach(胃), Si(巳) and Spleen(脾), Wu(午) and Heart(心), Wei(未) and Small intestine(小腸), Shen(申) and Bladder(膀胱), You(酉) and Kidney(腎), Xu(戌) and Pericardium(心包), Hai(亥) and Tri-energizer(三焦), Which means that the function of the viscera and channels is the most active at that time. Twelve earthly branches mutual collisions collide with Zi(子) and Wu(午), Chou(丑) and Wei(未), Yin(寅) and Shen(申), Mao(卯) and You(酉), Chen(辰) and Xu(戌), and Si(巳) and Hai(亥). The two colliding earthly branches are on opposite sides, facing each other and restricting each other by the relation of Yin-Yin and Yang-Yang it rejects each other so a collision occurs. Six Correspondences(六合) coincide with Zi(子) and Chou(丑), Yin(寅) and Hai (亥), Mao(卯) and Xu(戌), Chen(辰) and You(酉) and Si(巳) and Shen(申) Wu(午) and Wei(未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). Three combination(三合) is composed of ShenZiChen(申子辰), SiYouChou(巳酉丑), YinWuXu(寅午戌), and HaiMaoWei(亥卯未). This is because the time Six Qi(六氣) shifts in these three years are the same.

• 헤리티지:역사와 과학
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• 제53권1호
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• pp.88-105
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• 2020

이 글에서는 신라 황복사지(皇福寺址) 동편 폐고분지(廢古墳址)의 성격에 대한 기존의 제설(諸說)을 검토하고 최근 실시된 발굴조사 결과를 종합하여 고고학적인 접근을 시도해 보았다. 고찰 결과 다음과 같은 연구 성과를 얻을 수 있었다. 첫째, 신라 황복사지 동편 논 경작지 지면에 노출되어 있었던 원형의 거석(巨石)들은 발굴조사 결과 모두 전면(前面)이 호형(弧形)으로 가공된 왕릉(王陵)의 호석(護石)이었다. 이 왕릉의 호석들은 대부분 후대 경작으로 인해 원위치에서 이탈되어 있었고, 일부는 통일신라시대에 조성된 건물의 담장이나 기단 등의 건축부재로 재활용된 상태였다. 이러한 사실은 당시 신라의 계세관념(繼世觀念)과 골품체제(骨品體制) 및 왕실의 권위를 감안할 때 인위적으로 능묘(陵墓)를 파괴한 후의 상황은 아닐 것이다. 따라서 이 왕릉의 석재는 당시 왕의 능원(陵園)이 조영되던 중 어떠한 이유로 인해 미처 완성되지 못하고 방치되어 오다가 후대에 자연스럽게 건물지의 부재로 재활용되었을 것으로 추정된다. 둘째, 구황동(九黃洞)왕릉지 탱석(撑石)의 규모와 암질(岩質)을 비교·분석한 결과 능지탑지(陵只塔址)에 복원되어 있는 십이지신상(十二支神像) 탱석들과 동일한 왕릉의 호석이라는 점이 확인되었다. 이로 인해 황복사지 십이지신상 호석은 또 다른 왕릉의 호석이라는 점이 확인된 것이다. 따라서 그동안 황복사지 십이지신상 호석이 구황동왕릉지에서 옮겨왔을 것이라는 일반적인 학계의 견해는 수정이 불가피하게 되었다. 셋째, 호석의 구조와 능묘 형식으로 본 구황동왕릉지의 피장자(被葬者)는 흥덕왕보다는 늦고, 전(傳)경덕왕릉의 피장자와는 비슷하며, 전(傳)김유신묘의 피장자보다는 앞선 시기의 왕 중에서 찾아진다. 또한 능지탑지로 옮겨진 십이지신상 탱석의 미술사적 형식을 감안해 보더라도 구황동왕릉지의 피장자는 9세기대의 신라 하대 왕 중에서 비정되는 것이 합리적일 것으로 생각된다.

• 한국수학사학회지
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• 제27권3호
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• pp.183-195
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• 2014

In mathematics a prime number is the natural number that has no positive factors other than 1 and itself. As natural numbers greater than 1 can be factored characterized by prime numbers, identities of a culture could be understood if its cultural phenomena are analyzed through cultural prime numbers(CPN). It is not easy to resolve cultural phenomena into CPN and analyze them through CPN due to complexities of culture. Though it is difficult, however, it is not impossible. For CPN keeps relative independence in the context of history and thought. We call 2, 3 and 5 as CPN: 2 is representative of Yin and Yang theory, 3 of Three Principles theory, and 5 of Five Elements theory. We argue that the Ten Celestial Stems and the Twelve Earthly Branches, the core principles in the oriental tradition, could be factored by the CPN. Analyzing Sil-Hah Woo's arguments, we discuss that the CNP 3 achieved more qualitative valuation than the others in Korean culture.

• 대한한의학원전학회지
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• 제34권3호
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• pp.85-100
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• 2021

Objectives : The OunyukgiUihakbogam authored by Cho, Wonhee, despite its relevance to application of the five circuit theory today, has been under-researched. Methods : Contents on the unique treatment approach through the 'visiting circuit and visiting qi(客運客氣)' of the date of conception was studied. Results & Conclusions : The theory of calculating the date of conception with the date of birth applies the theory of the various combinations of the ten heavenly stems. The gestation period for those born on the day of the rabbit and chicken are either 246 or 306 days, while for those born on the day of the tiger and monkey, 256 days. For those born on the day of the cow or the lamb, 266; for those born on the day of the rat or horse, 276; for those born on the day of the snake or the pig, 286; for those born on the day of the dragon or the dog, 296 days. Once the date of conception is fixed, the visiting circuit and qi is estimated, and a matching formula is chosen and applied.

• 대한한의학원전학회지
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• 제12권2호
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• pp.74-90
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• 1999

There are many chapters in "The Yellow Emperor's Internal Classics(黃帝內經)" regarding systemizing months, seasons, meridians, the internal organs(藏府), and parts of body, However it is very confusing because in every chapter, they have different standards. In "Maek'ae(脈解)" of "Plain Questions(素問)", months are related to three $\breve{U}$m and three Yang(三陰三陽). In "Kuoh'imnon(九鍼論)" of "Miraculous Pivot(靈樞)", parts of body are related to seasons and days. In "$\breve{U}$myanggyeirwol(陰陽繫日月)" of "Miraculous Pivot(靈樞)", 12 meridians are related to the Heavenly Streams & Earthly Branches(干支). In "Chinyogy$\breve{o}$ngjongnon(診要經終論)" of "Plain Questions(素問)", the internal organs(藏府) and the head are related to months. In "K$\breve{u}$mgwejin$\breve{o}$llon(金匱眞言論)" of "Plain Questions(素問)", parts of body are related to four seasons. Following statements can be concluded when analyzed with the theory of y$\breve{o}$k(易). 1. Both in "The Yellow Emperor's Internal Classics(黃帝內經)" and "Chuyok(周易)", $\breve{U}$m and Yang are thought as the basis of everything and every change that occur in this universe is by the fluctuation of Yin and Yang. This rule is also applied to our body. 2. "Maek'ae(脈解)" of "Plain Questions(素問)" is related to the theory of twelve principal divinatory symbols and "Kuoh'imnon(九鍼論)" of "Miraculous Pivot(靈樞)" is closely related to the theory of eight divinatory saymbols-direction.

• 대한한의학원전학회지
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• 제20권1호
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• pp.113-123
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• 2007

The astronomical understanding of the heavens in "Hwangje-Naegyeong" can be divided into three main fields: the theory of cosmos, astronomy and calender. "Hwangie-Naegyeong" comprised the theory of cosmos, astronomy and calender established in the Han period. Astronomy was to describe the heavenly world and to interpret its phenomena. Calendar was to make numerical representations of the observations of all kinds of celestial bodies and to give them number-mystical meanings. Theory of cosmos treated what ancient Chinese speculated on the structure of the heavens including the earth. These three fields developed independently. However, they can also be be combined into one tradition, the astronomical knowledge. In the Han period that the astronomical knowledge grew from the mere accumulation of primitive knowledge to the established form. Throughout the Chinese history, the essential contents of astronomical knowledge including the theory of calendar, did not change much from what they were in Han period. "Hwangje-Naegyeong" use the lunisolar calendar(太陰太陽曆) and the Calendar in the late Han period(後漢四分曆). The use of the subdivisions of the seasons(24節氣) and the leap month(閏月) in "Hwangje-Naegyeong" means that it adopted the lunisolar calendar. Also "Hwangje-Naegyeong" adopted the Calendar in the late Han period by the four points: "Hwangje-Naegveong" ruled the circulation of the universe(周天度數) at 365, 1/4 terms, use the The Twenty Eight Constellations in astronomical observation, view the heavenly body by the ecliptic(黃道) and mark down year by the Heavenly Streams & Earthly Branches(干支紀年), The 24 solar terms is made by amount of Yang-Gi(陽氣) and samyum and samyang(三陰三陽) represent the amount of Yang-Gi in the earth.