• Journal of Korean Medical classics
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• v.25 no.3
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• pp.149-158
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• 2012

Objectives : In modern meditation, psychologic therapy and happy life have been in the main status. The aim of this study is to search about the value of modern meditation systematically and to summarize the contents on the meditation in "Donguibogam(東醫寶鑑)". Methods : We investigated the meditation-related materials in "Donguibogam(東醫寶鑑)", and discussed them in comparison with the other contents found in "Huangdi's Internal Classic(黃帝內經)" and some scriptures on meditation and self-discipline. Results : The mind-body concept in Korean Medicine takes meditation and self-discipline into main consideration. Meditation and self-discipline mean the endless pursuing the nature of mind and body, thus leading to self-practice about the true meaning of life. "Donguibogam(東醫寶鑑)" includes the views on the meditation and self-discipline from the various angles based on Confucianism, Buddhism and Taoism. Conclusions : Meditation and self-discipline rooted in East Asian tradition are good ways to reach the true nature of mind-body system of universe and to help people seek happiness in their lives.

• Journal of the Korean Wood Science and Technology
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• v.24 no.2
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• pp.55-60
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• 1996

Tripitaka Koreana were made during Coryo Dynasty from 1236 to 1251 A.D. Buddhist scriptures were engraved on 81.340 wooden plates. Some plates were varnished with Rhus lacquer, but most of them were uncoated. Macroscopically, most of the plates appeared intact due to the storage in a well-ventilated wooden house. Because, they were irregularly used for printings with ink, it can be assumed that they were repeatedly exposed to ink-water and drying processes. The present were made to examine the changes of wood cell structures occurred during long-term aging deterioration processes in these dry archaeological wooden plates. Light, scanning and transmission electron microscopes were employed for this study. Wedge-shaped cracks and delamilations were found from the lumen side toward the compound middle lamellae and they progressed toward primary or secondary walls. A large amount of hypae in vessels and the degradation of vessel-ray pit walls by the fungal hyphae were observed. When compared to the recent wood, the birefringence of wood fibers was considerably lower or completly disappeared, suggesting the degradation of crystalline cellulose in these wood samples. The degradation of the cell wall could be also revealed the calculation of crystallinity with X-ray diffraction and the size of crystalline region was estimated.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10b
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• pp.127-132
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• 2007

Geomancy(風水, Fengshui in Chinese) is a geographic idea of the Orient that studies a piece of land(a site) to pursue the healthier and more comfortable life for people seeking a harmony with nature, and also, a practical science. Among the theoretical systems of the traditional geomancy handed down by the scriptures, the compass school(理氣論) makes researches into mountains, winds, the currents and amount of water circulation by using luo-pan(羅盤) for finding spot(穴), and it has been considered that it is the objective and logical analysis system of natural environment of selecting a good site by dividing the vitality of the ground into 12 levels of natural circulation principles and judging its direction by means of 88-direction method. In this context, researcher optimized the logic of 88-direction method by the 12-circulation system(胞胎法) of the compass school on the basis of directional theory, then after, using GIS analytical tool, researcher performed comparative analysis between the results from land suitability analysis of the subject site and the resulting value of the directional method in geomancy. The results therefrom indicated that more flexible directions and site could be chosen by applying 88-direction method. For the future research, it is required to apply wider variety of variables to the field study and more careful review of the case study with a focus on the 88-directiont method.

• Korean Linguistics
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• v.72
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• pp.257-282
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• 2016

The aim of this paper is to research phonological and morphological features in Korean Voices from Berlin. The Korean Voices from Berlin was recorded in 1917 at Berlin by 5 Korean prisoners engaged in World War I, some of them came from North Hamgyeong Province, the others came from Pyeongan Province, therefore these data show a North Korean regional dialect. The data are composed of three materials, counting numbers, reciting scriptures and singing folksongs. The results of this research are as follows. 1) The consonant system of Korean voices is similar to standard Korean. The 19 consonants are classified according to 5 manners of articulations and 5 points of articulations. 2) The liquid /l/ has three allophones, [ɾ] appeared in an onset position, [l] in a word medial coda position or preceded by [l], [ɹ] in a word final coda position. 3) The vowel system of Korean voices is similar to early 20th Korean's. It has 8 monophthongs, /a, ʌ, o, u, ɯ, i, e, ${\varepsilon}$/. 4) The 1 to 10 numbers in Korean voices are similar to Middle-Korean numerals. 5) The genitive particle '/ɯi/의' is pronounced [i], [ɯ], [${\varepsilon}$], especially [ɯ] is appeared in Sino Korean. 6) The /l/-deletion of conjugations are similar to Middle-Korean, /l/ deletion always occurred, if [+cor] consonants are followed.

• Journal of Korean Medical classics
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• v.35 no.2
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• pp.77-98
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• 2022

Objectives : This paper intends to examine the essence of Joseon's cultivation techniques as written in the vast encyclopedia Imwon-gyeongje-ji. Methods : Items related to cultivation techniques in the Imwon-gyeongje-ji were brought together and analyzed through various cases that match the theme and structure of this paper, focusing on the relationship of Body-Environment-Society Results & Conclusions : Based on the contents of the Imwon-gyeongje-ji, it could be said that Seo Yu-gu consistently attempted to secure and improve health, well-being, and welfare in all levels of an individual's body, environment, and society while stating to have integrated Buddhist and Daoist methods based on Confucius cultivation. This thought is linked to the ideals of Zhongyong, one of the main scriptures of Confucianism, which could be summarized by the concept of the Heaven-Earth Cultivation. In specific, contents within the 16 treaties of the Imwon-gyeongje-ji such as the Boyang-ji, Inje-ji, Jeongjo-ji, Yewon-ji, Yiwun-ji, Yuye-ji, Yegyu-ji, etc., that could be categorized as personal, environmental and societal cultivation has great implications for people today in that it could lead us to an integrated path of cultivation through the inter-connection of body, environment, and society.

• Journal of Korean Medical classics
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• v.35 no.3
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• pp.1-20
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• 2022

Objectives : Translations of Korean Medical Classical texts were analyzed quantitatively to verify their trend. Based on findings, accumulated problems and their solutions were discussed. Methods : A list of translated Classical texts in the field of Korean Medicine from the National Central Library collection was organized. Afterwards, the publication date, field, author information and content of the translated version were analyzed. Results : Of Chinese Medical texts, those from the Ming and Qing periods were most translated, while major texts pre-dating the Song period were left out. In addition, while texts in the fields of Shanghan-Jingui, comprehensive medical texts, scriptures, medical theories that were high in demand in educational and clinical sectors were actively translated, those in secondary fields were insufficiently translated. Of medical texts of Korea, those from the Joseon period were mostly translated, including major texts such as the Donguibogam and various kinds of texts reflecting research demands. Conclusions : In the future, texts that have not been translated need to be prioritized while basic elements need to be identified for better quality translation. To enable quantitative and qualitative expansion of Korean Medical Classical Texts translation, institutional and academic support is crucial.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.193-222
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• 2009

There is no place in the scriptures of Daesoonjinrihoe(大巡眞理會) where Indian philosophy is directly discussed. The philosophies dealt with in Daesoon thought are mostly those of Christianity, Confucianism, Buddhism, and Taoism. Of course, the thoughts that are not widely known and those that are not considered to be worth comparing with the Daesoon thought must have been omitted. It seems that Indian philosophy and Daesoon thought have considerable similarity. First of all, the two philosophies are rooted in religion. True, there is no dearth of religious philosophies in the East, for instance, Confucianism and Taoism, and yet comparing Daesoon thought and Indian philosophy is significant because they both presuppose a theistic paradigm. At the core of the two perspectives, there is personal God, i.e., Isvara or Gucheon Sangje (九天上帝), upon whom human beings and the world absolutely depend as his creation. Unlike traditional Christian theology, the two philosophies are alike in being indifferent to proving the existence of the deity and focusing on his form and role. In this article, the author try to examine the meaning of the four tenets of Daesoonjinrihoe(Eumyanghapdeok 陰陽合德, Shininjohwa 神人調化, Haewonsangsaeng 解冤相生, Dotongjingyeong 道通眞境) from the perspective of Indian philosophy in general, Purusa-sukta of Rig-veda, theistic Upanisads, and Ramanuja's Visistadvaita(限定不二論) in particular. Before making up the main subject, the author inquires into the characteristics of Ultimate Reality in Daesoon thought and Indian philosophy.

• Journal of Korean Medical classics
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• v.19 no.4
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• pp.86-100
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• 2006

For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeonhak(玄學), I investigated the quotations from the No-Ja in the Hwangje-Naegyeongsonumju, and came to the following conclusions. 1. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted No-Ja 19 times at 17 passages. Through this annotating process, he suggested the vision of the universe and the vision of the formation of all things. And he emphasized that abstaining from desire and satisfaction are essential for one's well being. In other words, he insisted on following the rules of EumYang(陰陽) and Fourseasons, to preserve Cheonjin(天眞). 2. Wang-bing wanted to establish a systematic medical theory by revising the Hwangje-Naegyeongs omun. In the front part, where he mentioned contents of jeonwongibon, he tried tosearch a way of well being, through taking care of one's health. And there his Taoistic idea becomes obvious. 3. The Hwangje-Naegyeongsomun was written under the influence of Hwangno(黃老) idea - the series of Taoism of Chunchu-Jeonguk(春秋戰國) era. Likewise Wang-bing's revision on the Hwangje-Naegye ongsomun was based on the Taoism of Dang dynasty, which succeeded to the WiJinHyeonhak(魏晉玄學). This shows a series of relationship. 4. It is no wonder that Wang-bing used quotation from scriptures of Taoism in his annotating work on the Hwangie-Naegyeongsomun, The fact that this quotations are mainly mentioned in the front part, also shows that he emphasized the theme of well being, by intention.

• Journal of architectural history
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• v.18 no.6
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• pp.65-84
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• 2009

This study was to analyze the philological character of Huangdizhaijing(黃帝宅經). Huangdizhaijing is a first stage scriptures of YangzhaiFengshui(陽宅風水) which is the firstly mentioned book in Sikuquanshu(四庫全書). Huangdizhaijing is an obligatory book to read to understand the palace of ancient dynasty as well as general housing of people. Huangdizhaijing measured housing conditions divided into Yangzhai(陽宅) and Yinzhai(陰宅). The contents succeeded traditional Yangzhaiguan(陽宅觀) which values direction(方向) and Jiri(吉日). Thatis, classifying Yangzhai into 24 directions based on Qi of YinYang(陰陽之氣) theory, general contents of Huangdizhaijing explains regulatory rules and propitious day in accordance with the Yangzhai mathematical principles and archaeology through Jixiongshenshalun(吉凶神煞論). Huangdizhaijing includes the kernel of understanding the chinese architect system and housing culture because it describes close reciprocal influences between man and house. It seems that the author of Huangdizhaijing is not the emperor but he was represented by descendants who systemized the idea of Huangdizhaijing in Yangzhai shu(陽宅書). Being there many of documents presented by emperor like Huangdineijing(黃帝內徑), It is counted that the reason of the representing emperor is to show off its origin has long and authoritative history. It seems that the preserved period of writing Huangdizhaijing is Tang(唐) dynasty, but counting that various Yangzhaishu prevailed, Huangdizhaijing's contents has much in common with Dunhuangben(敦煌本), and it valued Menfazhidu(門閥制度) of Weijinnanbeichao(魏晉南北朝) dynasty, the many of the contents of Huangdizhaijing should be formed before Tang dynasty. The exiting editions of Huangdizhaijing could be divided into generally 8 kinds:(1) Zhengtongdaocangben(正統道藏本) (2)Yimenguangduben(夷門廣牘本) (3)Jindaimishuben(津逮秘書本) (4)Shuofuben(說?本) (5)Gujintushujichengben(古今圖書集成本) (6) Sikuquanshuben(四庫全書本) (7)Xuejintaoyuanben(學津討原本) (8)Dunhuangben(敦煌本).

• Journal of Korean Library and Information Science Society
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• v.37 no.1
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• pp.405-428
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• 2006

The purpose of this research is to establish the classification system of Chojo Tripitaka Koreana, and analyze the contents of its print held by Horim Museum. Major discussions included are as follows: First, the characteristics and significance of Chojo Tripitaka Koreana are examined. Second, based on Taejang Mongnok, which is the Bibliography of Tripitaka Koreana, the classification system of Chojo Tripitaka Koreana is established. Third, by closely examining 10 titles and 21 volumes of Chojo Print from the collection of Horim Museum, it is proved that its contents and sequences in scriptures of Chojo Print are the same as those of Taejang Mongnok and therefore the classification system in this research is adequately established. Fourth, it is found that in the Avatamska Sutra held by Horim Museum, five volumes of the Avatamska Sutra which originally consists of fifty volumes, are included. And it is also found that in Chaejo Tripitaka Koreana, the Avatamska Sutra, which consists of sixty volumes, were inserted in their place.