• Journal of the Korean Society of Food Science and Nutrition
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• v.21 no.2
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• pp.201-206
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• 1992

Pinus pollen is used as the chief ingredient for Song-wha-dashik (Korea's traditional pattern-pressed candy). It has been the food stuff indispensable especially on the occasion of performing ancestral rites and holding a banquet since Shilla and Koryo Dynasty. In this paper, therefore, a new examination is made of the nutritive ingredients of the very Pinus pollen. Analysis has been made of the proximate composition, minerals, heavy metals, vitamins and free sugars of the Pollen of both Pinus densinora Siebol et Zuccarini and Pinus rigida Miller. In the proximate composition, Pinus rigida Miller is high except in free sugar ; crude ash (4.0%), crude protein (15.0%), crude fat (2.5%), crude fiber (17.5%). A lot of minerals have been found in both the samples. They contain Mg, Cl, Ca, Fe, Mn, Na, Zn, etc. In heavy metals, both the samples contain the same quantity of Cd(0.3 ppm) and the contents of Pb, Cu, and As are lower than the maximal limit permitted for food stuff. The contents of vitamin B$_1$, B$_2$, vitamin C are a little higher in Pinus rigida Miller : in vitamin E, on the contrary, Pinus densiflora Siebol et Zucarini (1.6 mg) doubles Pinus rigida Miller (0.8 mg). In free sugars, the results is as follows : 6.6%/6.9% in sucrose : 0.2% in fructose : 2.1% /2.9% in glucose respectively.

• Economic and Environmental Geology
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• v.42 no.1
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• pp.73-84
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• 2009

The stone Buddha and Shrine of Unjusa temple (Korean Treasure No. 797) at Hwasun formed in Koryo Dynasty is unique style which faces each other the back parts of south and north within the stone Shrine. The stone Buddha and Shrine is highly evaluated in historical, artistic and academic respects. But, the stone properties have been exposed in the open system various aspects of degradations weathered for a long time without specific protective facilities. To inquire into relative deterioration and environmental factor, air temperature and relative humidity of the stone Buddha and Shrine were monitored for a year of the indoor and outdoor, respectively. As a result, the temperature shows increase and decrease according to the seasons in the tendency to clear. While the relative humidity is high to keep all four seasons. Highly relative humidity environment induces dew condensation on the interior of stone Buddha and Shrine. The dew condensation is recorded at the spring, summer and winter season. The summer season is double the total of spring and winter season. In the case of summer, dew condensation is long time continued due to high temperature and relative humidity that is kept by more than nearly 100%. There is progress towards chemical weathering throughout dissolve rock properties and alteration on the rock surface. In the case of winter, dew condensation is not kept for a long time as summer. In the winter, which showing a below zero may add physical weathering throughout moisture that happen by dew condensation to repeat freezing and thawing. Therefore, the reduction plan of the relative humidity effect on dew condensation should be prepared.

• Proceedings of the Korean Society for Agricultural Machinery Conference
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• 2002.02a
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• pp.23-28
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• 2002

본 연구에서는 간단한 조작을 통하여 작물의 특성에 따라 진동방향을 조절 가능하게 함으로써 물리적 성질이 서로 다른 감자, 고구마, 마늘, 양파, 생강 등 거의 모든 뿌리작물의 수확에 이용할 수 있는 다목적 굴취기를 기구학적으로 설계하고, 뿌리작물 굴취기의 성능에 영향을 미치는 진폭, 진동수, 작업속도를 변화시킬 때 각각의 조합에 있어서 굴취판상의 특정한 점들의 운동궤적을 분석하고 이에 기초하여 굴취기의 설계변수와 작업에서의 설정변수 를 결정하고자 하였으며, 그 결과를 요약하면 다음과 같다. 1) 작업위치에 따라 굴취판 뒷부분(선별부)의 진동방향 조절이 가능하기 때문에 진동방향을 조절하면 물리적 성질이 서로 다른 감자, 고구마 마늘, 양파 등 거의 모든 뿌리작물의 수확에 이용할 수 있을 것으로 사료된다. 2) 굴취판의 궤적분석결과 진폭이 3mm일 때에는 캠 축의 회전속도와 작업속도에 관계없이 굴취작업이 불가능할 것으로 판단되었다. 진폭이 6mm일 때에는 작업속도 1.08km/hr에서 캠 축의 회전속도가 841rpm 이상이면 굴취작업이 가능할 것으로 판단되었고, 작업속도 2.16km/hr이상에는 굴취작업이 불가능할 것으로 판단되었다. 진폭이 9mm일 때에는 작업속도 1.08km/hr에서 작업할 때 사용한 캠축의 회전속도에 관계없이 굴취작업이 모두 잘 이루질 것으로 판단되었고, 작업속도 2.16km/hr에서는 캠축의 회전속도가 995rpm 일 경우에만 굴취작업이 가능할 것으로 판단되었으며, 작업속도 3.24km/hr에서는 작업위치나 캠축의 회전속도에 관계없이 모두 굴취작업이 불가능한 것으로 사료된다. 3) 작업속도를 1.08km/hr 이상으로 하려면 소요동력의 관점에서 볼 때 진폭은 크게하고 진동수는 작게 하는 것이 유리하기 때문에 진폭을 9mm이상 취하는 것이 바람직할 것으로 사료된다.회로 가장 많이 발생하였으며, 다음으로 밀양과 나주지역이 29회, 김제지역이 28회 등으로 많은 발생빈도를 보였다.생시 진화방법의 개발 등에 대한 기본data로서의 역할을 충분히 할 수 있을 것으로 사료된다. 평가되었다.us에 대하여 높은 것으로 나타났다.bangular에서 subrounded에 해당한다. 이러한 현저한 차이를 보이는 이유는 남극적 빙하성 환경 조건과 이 지역의 해양 퇴적학적 특성에 그 원인이 있다고 해석된다.ea. Our ancestors really began to drink teas from the period of Unified Sila on. This country turning to the Koryo dynasty, tea drinking manner began to prevail so much that drinking tea became a ceremony. Daring the Yi dynasty it was much camplicated to make and boil the leaf tea. As a result of the previous fact pure tea came to have disappeared and odorous pharmaceutical became prevailent. 7) For value of exploiting Kungjuk tea (ginger tea seasoned with phyllostachy and addition of honeyl) was the highest among many. The worth of developing all the teas among all the beverages was regarded as that high of 51%, while even the tea regarded as worthless obtai

• Journal of Korean Library and Information Science Society
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• v.49 no.4
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• pp.373-404
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• 2018

The purpose of this study is to investigate the overall situation related to the engravings included in Buddhist scriptures produced in the Goryeo Dynasty. at the wooden board in Hae-in Temple(海印寺)'s ${\ll}$Hwa-eomgyeong(華嚴經)${\gg}$ are Ju-bon(周本) 80sheets(5sheets duplicates), Jin-bon(晉本) 12sheets, and ${\ll}$Ye-sugyeong(豫修經)${\gg}$ 44sheets, and There is a print of ${\ll}$cheon-tae-eun-sa-han-san-seub-deug-si-jib(天台隱士寒山拾得詩集)${\gg}$ at Songgwang Temple(松廣寺). Also ${\ll}$Uhjebijangjeon(御製秘藏詮)${\gg}$ included in the Koryo period Chojo Tripitaka is the Emperor $T{\grave{a}}iz{\bar{o}}ng$ of $S{\grave{o}}ng$ Poetry collection owned by Japan's Nanzanji(南禪寺). In each book from volume 1-20(volume17 is not there), there were 5 sheets of engravings and most of them are located in the same locations (1,5,9,13,17). And than 50 engravings that are contained in volume 1-10 are used repetitively in volume 11-20. In Volume 21 that corresponds to appendix, 3 engravings. This has a big value in that this is a Booljeondo(佛傳圖) of the fastest period that was made in Korea. In Chapter 3, we looked at the publications of the Goryeo Dynasty by century. We have confirmed that among 19 types of the 12 kinds of printed materials.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.140-159
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• 2013

The wooden stupa of Hwangyongsa temple - which was designed and constructed by master craftsman Abigi of the Baekje Dynasty during the Silla Dynasty between the 12th year of Queen Seondeok (AD 643) and AD 646 - can be regarded as a typical Korean wooden stupa. However, it was destroyed by fire during an invasion by the Mongolians in AD 1238 during the Koryo Dynasty. In spite of progress in research for the restoration of the wooden stupa, there are some remains to be re-considered in regard to ruins, relics and literature previously discovered. In particular, research conducted on frame construction and structure can be considered an important basis for restoration. However, previous studies seem to have not attempted to establish structural and formative characteristics of the wooden stupa based on the indigenous techniques and styles of traditional Korea, but general characteristics of the wooden stupa biased toward cultural interchange with neighbouring countries. As such, in this study the frame construction and structure of the wooden stupa of Hwangyongsa temple were analysed and considered in detail based on the re-interpretation of literature which can be a clue about the structure of the stupa, related ruins of the 7th century period, and previous studies. As a result, this paper supposed and presented a model picture for the plane arrangement of pillars, structural methods for Dwibburi (뒤뿌리) of Haangjae (하앙재), Shimju (심주), and other key areas. The author hopes that this study contributes substantially to research on the wooden stupa of ancient Korea and to the establishment of construction and structural methods.

• The Journal of Korean Philosophical History
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• no.56
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• pp.239-264
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• 2018

Chosun regime, when it replaced the predecessor of Koryo, had to create political ideological system for new integration of the people. The new system, based on Confucianism, replaced religious values of Buddhism with educational ones. In this educational-ideological system, educational objects were mostly limited in character education's. Its goal was 'restoration of good nature'. For the principal agent of educational process, teacher had the initiative. These traits of educational system can be understood as an 'nature-unfolding perspective' or 'formal discipline perspective'. Moreover, the idea of 'teacher shall be served like prince' seems to be ground of political authoritarianism. In this respects, political traits of traditional education system can be restraining elements for developing independent individuality and free citizenship among Korean people. However, traditional teacher was not only authoritarian trainer. As 'a follower of truth and good', he was equal to his disciples. Teacher learned by teaching them. Students could be colleagues of their teacher. And the main traits of traditional education, focusing character development and community consciousness, are still important, in particular, to modern Korean educational and societal environment wanting in humane and participating citizenship.

• (The)Study of the Eastern Classic
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• no.67
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• pp.237-258
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• 2017

This study aims is consider the life and study viewpoint of Choi-Ja who lived in during the Musin regime of Koryo Dynasty. During this period, knowledge of the Confucian scriptures gradually generalized among scholars and writers. Therefore, it was possible to create an atmosphere that criticized sajanghak(詞章學). Choi-Ja regrets that people' reading style is not correct at the time. People are only trying to learn to participate in social exams and learn to read and write articles related to the Civil servant examination. Nevertheless, if he passed the Civil servant examination he criticized the government for failing to study harder, even though he had to work harder. Choi-Ja lamented that the intellectuals basically did not read about the Kyeongsabaekka(經史百家) and on the outward appearance. His scholarly attitude implies that he can be recognized as a genuine learningexperience when he forms the moral character of his inner self rather than his outward form. Choi-Ja' emphasis on six Confucian writings indicates that his virtues ere based on the Confucian spirit of Confucius. He pointed out the abuses of intellectuals at the time of his poems to build poems based on these Confucian traditions. He emphasized that the government ought to reflect on the Confucian scriptures and histories of the Confucian scriptures and reflect the politics of the people and improve the mood of the people.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.36 no.3
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• pp.280-285
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• 1991

The rice culture techniques of the ancient China which have played a key role directly and indirectly, in development of ancient farming and its techniques of Korea, were established before Christ in terms of dry-farming and the spirit of the farming-first principle. Especially techniques of rice culture were developed by cultivation methods for deep plowing, storage of water and preservation use of soil fertility. Therefore, the techniques of transplanting methods, seeding in rows, use of iron-made farming tools and dam construction for irrigation were advanced. And rice varieties were differentiated to avoid disasters or to supply of rice for various uses in many areas. Also, because north China was the origin of Chinese agriculture in which population density was low and flat land was wide that were the cradle of Chinese agriculture, ‘Hwayungsunubeob’(firing and drawning weed control method) and fallowing were quickened as intensive techniques of rice culture. In connection with the view of agricuture with 'the theory of the cosmic dual forces and the five primary substances' of Han Mooje and Chamwye scholars, the techniques of seeding and selection of crops were gradually developed. From ‘Jeminyosul’ of the 6th century to ‘Wangjongnongseo’ of the 14th century, the techniques of rice culture have been developed continuously and additively, but were not improved thereafter Won dynasty. From this point of time, the time of agriculture in the end of Koryo age and by ‘Nongsajiksul’ were initiated.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.37 no.2
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• pp.209-215
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• 1992

Different from 'Seyokwiryang' (歲易爲良 : fallowing as the best method) which was an agricultural technique of ancient China, fertilization of rice fields was already practiced in the end of Koryo age in Korea. 'Bunjongbeob'(糞種法 : fertilizer applicating method on seed) or 'Bunkwabeob' (糞科法 : fertilizer applicating method on each plant) was practiced before green manure of bean crops and 'Bunjeonbeob'(糞田法 : fertilizer practicing method on fields) were done. In the 15th century 'Dojeonbunjeonbeob'(稻田糞田法 : fertilizer applicating method on paddy) in 'Jikseol' was divided the materials to be used into the soil brought from another place, trees, grasses, and the manure. Also, it discribed the fertilization between first plowing and the second, and proper fertilization for particular soil conditions. In case of transplanting techniques, the fertilization practices were specified into nursery and rice fields, and restoration of organic matter was systemized by plowing for cultivation in the reclaimed areas. In the 17th century, through 'Jikseolbo'($\ulcorner$直說補$\lrcorner$), the habitual practice of Kyungsang province was systemized and 'Bunyangsool'(糞壤術 : technique of fertilization) of 'Jodoangkicheo' (早稻秧基處 : rearing fields of early-ripening rice) was completed. Specific things was the manufacturing and utilizing techniques of 'Bunhoe'(糞灰 : mixture of manure and ash), 'Yohoe'(尿灰 : mixture of urine and ash), and additional fertilizers. In the 18 to 19th century, the materials of fertilization were greatly enlarged to recover the waste lands and to support the reinforcement of soil fertility for increasing the system of two cropping a year. Also, 'Jeobunbeob'(貯糞法 : method of manure storage) and additional fertilization were emphasized, and use of wagons for it was emphasized to improve the theory of fertilization and working efficiency. As mentioned above, limitation of fertilizing materials was conquered by 'Dojeonbunyang'(稻田糞壤 : techniques of practicing fertilizers in paddy) and the system of additional fertilization was established. The fertilization methods were improved with 'Jeobunbeob' due to the theory and recognition necessary for high rates of fertilizers.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.387-432
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• 2014

In this paper, I want to compare the mantra of Korean Buddhism with the jumun(呪文) of Daesoonjinrihoe in rites and cultivation. Regarding the mantra of Buddhism there are some researches, but there are few studies with regard to the jumun of Daesoonjinrihoe. The mantra of Buddhism and jumun of Daesoonjinrihoe look similar in pronouncing Hangul characters, but the religious and historical context around these seems to be different. The mantra of Korean Buddhism is associated with the introduction and diffusion process of esoteric Buddhism. In the early period of Buddhism some mantras were allowed by Buddha and the mantras were certified as a educational teaching in the period of Early Buddhist schools. In Mahayana school, the dharani that was abstracted from the vast Mahayana scriptures was developed. As Mahayana Buddhism develops, esoteric Buddhism was born in India. Esoteric Buddhism was introduced into China and was imported into Korea in Silla dynasty. In Koryo dynasty various rituals of esoteric Buddhism flourished and Jineunjong(眞言宗) and Chongjijong(總持宗) school were formed. In Chosun dynasty Buddhism was suppressed by government and the esoteric school was discontinued. But in rituals and cultivation the mantra and dharani were flourished in the latter part of Chosun dynasty. In modern period several esoteric schools were formed and developed. In present context the mantra was recited by many people in Korea. Main mantras are 'Om mani padme hum', 'Dharani of Avalokitesvara(神妙章句大陀羅尼)', 'neungumju(楞嚴呪)', 'Gwangmyung mantra(光明眞言) etc. The jumun of Daesoonjinrihoe was started by Kang Jeungsan(姜甑山) who was believed to be a God by Daesoonjinrihoe believers. Jeungsan used several existed mantras in creating new heaven and earth and made new jumuns by himself and taught them to his followers. Cho Jungsan(趙鼎山) who succeeded to the doctrines has received the jumuns by Jeungsan. He selected the jumuns to recite and determined the method how to spell these. Park Hankyung(朴漢慶) who opened Daesoonjinrihoe succeeded the rituals and doctrines. Every day ritual of Daesoonjinrihoe is chanting the jumun and the cultivation and gongbu(工夫) is practiced through jumun. Important jumuns of Daesoonjinrihoe are Taeulju(太乙呪) and Kidoju(祈禱呪). In the aspects of ritual, the mantra of Buddhism and the jumun of Daesoonjinrihoe perform a similar function. The mantra of Buddhism has the context of the doctrines of Buddhism and the method of Buddhistic practicing but the jumun of Daesoonjinrihoe is related to Jeungsan's teaching and the doctrines of Daesoonjinrihoe. But it is same that the mantra and jumun are used in communicating or uniting with ultimate reality. So the mantra and jumun are important vehicles for homo religius to meet the sacred and unite with the sacred and is regarded as the sacred word by the faithful which has a lot of symbols and meanings.