• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.165-196
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• 2015

This research starts based on the purpose to investigate the evolution and nature of 48 divinity depends on Gu-Cheon-EungWon-Nweh-Seong-Bo-Hwa-Cheon-Jon(九天應元雷聲普化天尊, Highest ruling Entity and Majesty of Heaven by lightning and thunder raising and ruling all the universe which response to the Supreme) as well as to look at the iconography of that. Ogchugyeong(玉樞經) still exercise enormous influence on Korean folk belief neither in the late Joseon Dynasty and the Japanese colonial period nor till now. The reason for authority of Ogchugyeong(玉樞經) is because Ogchugyeong(玉樞經) was the sutras of being used in the original royal families 48 divinity depends on Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon which appears in Ogchugyeong(玉樞經) is created in Korea. 48 divinity is finally approved at 1888, after it started from 41 at the beginning of the deity general theory(神將論) through developing 47. The figure of 48 seems the result of the syncretism with 48 wishes of Buddhism. Okuchugyong was originally China Taoist scripture, but Okuchugyong entered Korea and reproduced a different look. In China Okuchugyong has two volumes and 44 stature of the deity general(神將) but in Korea Okuchugyong changed to have three volumes and 48 stature.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.67-94
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• 2009

Kang Jeung-san whose real name is Kang Il-soon was a Korean born thinker who thought himself as Shangti(上帝). It is told that he made a Great Tour(大巡) upon this world. His thought was affected by Asian traditional philosophy such as Confucianism, Buddhism and Daoism. He founded a religious body, called Jeung-san-Gyo which could be formed a syncretism of East Asian traditional thoughts. We have to survey Asian traditional thoughts in order to understand Kang Jeung-san's religious thinking. According to the Great Tour Scripture(大巡典經), he have read Confucian moral books, holy Sutra of Buddha and the books of Daoism. In the field of Confucianism, he stressed upon the Book of Changes (Zou-yi; 周易). And for Buddhism, he showed great concern on a monk, Jin-mook(震黙) who lived 15th century in Chosun Dynasty. Jeung-san Shangti followed Daoistic way when he performed religious ritual. In case of performance, he was compared as a great Shaman who wanted to save the world. And the most typical ritual was called public business of Heaven and Earth(天地公事). He showed a great scale while he was touring the world in space. The most important thing, however, is to overcome the localization which seems still prevailing doctrine of the Jeung-san thought. For this, the followers of Jeung-san-Gyo should study world philosophy and accept the modernity so as to broaden Jeung-san thought to the rest of the world.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.12-46
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• 2022

Completed in 1467, the Thirteen-story Stone Pagoda of Wongaksa Temple is the last Buddhist pagoda erected at the center of the capital (present-day Seoul) of the Joseon Dynasty. It was commissioned by King Sejo, the final Korean king to favor Buddhism. In this paper, I aim to examine King Sejo's intentions behind celebrating the tenth anniversary of his enthronement with the construction of the thirteen-story stone pagoda in the central area of the capital and the enshrinement of sarira from Shakyamuni Buddha and the Newly Translated Sutra of Perfect Enlightenment (圓覺經). This paper provides a summary of this examination and suggests future research directions. The second chapter of the paper discusses the scriptural background for thirteen-story stone pagodas from multiple perspectives. I was the first to specify the Latter Part of the Nirvana Sutra (大般涅槃經後分) as the most direct and fundamental scripture for the erection of a thirteen-story stone pagoda. I also found that this sutra was translated in Central Java in the latter half of the seventh century and was then circulated in East Asia. Moreover, I focused on the so-called Kanishka-style stupa as the origin of thirteen-story stone pagodas and provided an overview of thirteen-story stone pagodas built around East Asia, including in Korea. In addition, by consulting Buddhist references, I prove that the thirteen stories symbolize the stages of the practice of asceticism towards enlightenment. In this regard, the number thirteen can be viewed as a special and sacred number to Buddhist devotees. The third chapter explores the Buddhist background of King Sejo's establishment of the Thirteen-story Stone Pagoda of Wongaksa Temple. I studied both the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms (翻譯名義集) (which King Sejo personally purchased in China and published for the first time in Korea) and the Sutra of Perfect Enlightenment. King Sejo involved himself in the first translation of the Sutra of Perfect Enlightenment into Korean. The Dictionary of Sanskrit-Chinese Translation of Buddhist Terms was published in the fourteenth century as a type of Buddhist glossary. King Sejo is presumed to have been introduced to the Latter Part of the Nirvana Sutra, the fundamental scripture regarding thirteen-story pagodas, through the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms, when he was set to erect a pagoda at Wongaksa Temple. King Sejo also enshrined the Newly Translated Sutra of Perfect Enlightenment inside the Wongaksa pagoda as a scripture representing the entire Tripitaka. This enshrined sutra appears to be the vernacular version for which King Sejo participated in the first Korean translation. Furthermore, I assert that the original text of the vernacular version is the Abridged Commentary on the Sutra of Perfect Enlightenment (圓覺經略疏) by Zongmi (宗密, 780-841), different from what has been previously believed. The final chapter of the paper elucidates the political semantics of the establishment of the Wongaksa pagoda by comparing and examining stone pagodas erected at neungsa (陵寺) or jinjeonsawon (眞殿寺院), which were types of temples built to protect the tombs of royal family members near their tombs during the early Joseon period. These stone pagodas include the Thirteen-story Pagoda of Gyeongcheonsa Temple, the Stone Pagoda of Gaegyeongsa Temple, the Stone Pagoda of Yeongyeongsa Temple, and the Multi-story Stone Pagoda of Silleuksa Temple. The comparative analysis of these stone pagodas reveals that King Sejo established the Thirteen-story Stone Pagoda at Wongaksa Temple as a political emblem to legitimize his succession to the throne. In this paper, I attempt to better understand the scriptural and political semantics of the Wongaksa pagoda as a thirteen-story pagoda. By providing a Korean case study, this attempt will contribute to the understanding of Buddhist pagoda culture that reached its peak during the late Goryeo and early Joseon periods. It also contributes to the research on thirteen-story pagodas in East Asia that originated with Kanishka stupa and were based on the Latter Part of the Nirvana Sutra.

• Korean Journal of Hospice Care
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• v.1 no.1
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• pp.1-17
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• 2001

The purpose of this study was to elucidate the effects of spiritual nursing intervention on pain and anxiety of the hospice patients. This study was devised with a quasi-experimental design using non-equivalent contrast group non-synchronized design. The data were collected during the period from July 10 to September 25 in 2000 at the general hospital in CheonJu city. The subjects were sixty-seven patients who referred the hospice service. They were assigned to two groups, 36 members of the experimental group and 30 members of the contrast group. They also did not any complication, were alert enough tobe interviewed and agree willingly to participate in this study. The tools used were Yoon's Korean Version of Brief Pain Inventory and Spielberger's State Anxiety Scale. The spiritual care intervention was carried out through Hymn, Scripture, Prayer, the therapeutic use of self over a period of three weeks. Data were analyzed by mean, standard deviation, $x^2$-test, t-test, paired t-test and Pearson's Correlation Coefficients. The results of this study were as follows: 1.The examination of the same quality showed that there were not significant differences in the general characters, disease and therapeutic characters, religional characters between the experimental group and the contrast group. 2.After the spiritual nursing intervention pain scores of the experimental group were remarkably lower than those of the contrast group(right now pain: t=-2.634, p=0.012). 3.Decreasing rate in the pain scores of the experimental group were remarkably lower than those of the contrast group(right now pain: t=5.017, p=0.000). 4. After the spiritual nursing intervention state anxiety of the experimental group were remarkably lower than those of the contrast group(t=-5.987, p=0.000). 5. A positive correlation was found between reported pain and depression following the spiritual nursing intervention. In conclusion, the hospice patients who were offered spiritual care became lower than those who were not offered spiritual care and confirmed to decrease pain. According to these results, spiritual nursing intervention can be regarded as an effective nursing intervention that relieved pain and anxiety of the hospice patients.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.327-336
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• 2009

Ogyeom(吳謙) was a famous doctor in the early Cheong(淸) dynasty. The year of birth and death is unknown. He was a chief(院判) of the Taeuiwon(太醫院) in the early Cheong(淸) dynasty 1732-1759. He wrote "Uijonggeumgam(醫宗金鑒)" which was famous at the time as well, Thus it was used in the medical curriculum during the Cheong(淸) dynasty. "Jeongjeongjunggyeongjeon seo(訂正仲景全書)" is a part of "Uijonggeumgam(醫宗金鑒)", including the past comments, annotations and Ogyeom(吳謙)'s annotations, corrections of "Sang-hanron(傷寒論)", "Geumgwe yoryak(金匱要略)". This article translated the text associated with Gyejitang(桂枝湯) in "Jeongjeongjoonggyeongjeonseo(訂正仲景全書)". The main content is as shown below. First, In the opinion of Ogyeom(吳謙), Yangbu-eumyak(陽浮陰弱) should be understood as that Gi(氣) is upward in the defense aspect(衛分), and weak in the nutrient aspect(營分). Second, how to take Gyejitang(桂技揚) is very important, He states correct ways of intaking Gyejitang(桂技揚). Third, Gyejitang(桂技揚) has a different sweating mechanism from that of Mahwangtang(麻黃湯). Gyejitang(桂技揚) promotes the defense Gi(衛氣), thus, spreading out the healthy Gi(正氣) well.

• The Journal of the Korea Contents Association
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• v.18 no.10
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• pp.608-617
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• 2018

The game market has been converted into PC such as Microsoft X-box, SONY Playstation, and Nintendo, which have been called traditional game consoles. Recently, the mobile game market has been growing as the performance of mobile devices has been reduced. The expansion of the game market is a worldwide trend, and the discovery of game contents are causing many concerns for game companies. Known as the birthplace of animation and games, Japan uses traditional cultural contents to create many characters and game stories. China, which is a latecomer, is also working to find materials for making game contents using Chinese traditional culture. is one of the most successful games in China's online marketplace. The game is designed to allow game users to experience traditional culture by reproducing the images of the time period shown in the wall painting into a virtual space. In this study, I would like to analyze the story of the Buddhist scripture in the mural of Donhwang mural, a Chinese cultural heritage.

• Journal of Christian Education in Korea
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• v.67
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• pp.267-299
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• 2021

This study is purposed to discuss attributes and limitations of neo-liberalism and to offer some roles of Christian education corresponding neoliberalism. Neo-liberalism is an econosuperism that entrusts all things to market order, and it regards this market as utopia. It does not remain as just an economical principle, but influences all aspects in human life. Then it shows its religiosity connecting to capitalism. Every human in it is thought of as flexible workforces appropriate to neo-liberalism market. Such being the case neo-liberalsim strenghtens instrumentation in education. Then it distorts freedom and equality, and it weakens traditional values. Because of this, modern people's identity is getting to be lost and their human characters to be floated. This study discusses these things critically, and offers roles of Christian education such as founding a well balanced understanding on the Scripture against this neo-liberalsim market, restoring the essential purpose of education from instrumentation in education, and investigating and applicating a holistic human character on the basis of a Christian anthropology against this new human character of neo-liberalsim.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.6 no.7
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• pp.321-328
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• 2016

This study seeks the applicable value for contemporary multiculturalism based on the women (Hagar, Tamar, Rahab, Ruth, A great woman who lives in Shunem, A nameless servant girl) of the Old Testament who experienced migration. The article critiques uses of scripture that emphasize the roles of the women in the household. It provides a new interpretation through the perspective of feminist criticism, narrative criticism, and reader-response criticism. The article introduces the examples of six migrant women who created peace with people around them through their positive roles despite the fact that women had limited function under patriarchal society at that time. It suggests, while recognizing the difference regarding race, gender, and class between migrants and non-migrants, women and men, that they should not be used as the tools of discrimination. Furthermore, through these women from the Bible, the reader may find role models of independent women who are working for peace and social justice.

• Journal of Korean Library and Information Science Society
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• v.45 no.1
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• pp.81-102
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• 2014

In 1978, there was an investigation before the repair of the pagoda in Suzhou Ruiguangsi (蘇州 瑞光寺) and many Buddhist literatures were found in the center of pagoda's 3rd floor. This study is the analysis of the forms and values of the literatures. Since there were 123 ea of precious literatures made from Tang (唐) period to early North Sung (北宋) period among the found Buddhist literatures, they have very important meaning in the bibliography for the time. Suzhou Reiguangsi (蘇州 瑞光寺) was built by the first king of Wu (吳), Sun Quan (孫權). He built this Buddhist temple to meet Monk Xingkang (性康) from Kangjuguo (康居國). When it had been first built, it had been called Puji Chanyuan (普濟禪院) and it was renamed as current Ruiguangsi (瑞光寺) after the major expansion in the early period of North Sung (北宋). The Ruiguangta (瑞光塔) was built by Sun Quan (孫權) in A.D. 247 immediately after the temple had been built. Sun Quan built this pagoda as a 13-floor pagoda to pray for the easy passage into eternity of his mother, national prosperity and welfare of the people. As time passed by, the pagoda was largely damaged and it was newly built in A.D. 1017 (天禧 1) of early North Sung (北宋) period; while it was named as Duobaota (多寶塔). The literatures found in Ruiguangta consist of 107 ea of 3 sets dharani (陀羅尼) scripture and 16 volumes of 5 books, total 123 ea. Especially, there were 7 books of full set transcript of Lotus Sutra (法華經) in relatively complete form. This sutra written in gilt lettering on dark blue paper was made in Middle Tang (中唐) period and it is believed to be the only one existing in East Asia as a scripture written in gilt lettering on dark blue paper (紺紙金字寫經). There were also 6 books of small letter edition of Lotus Sutra (法華經) in complete form, which was published during the early North Sung (北宋) period. This specific edition is incorrectly stated in most general reference books published in China as having been engraved in early Tang period (初唐) since a Japanese scholar wrongly introduced it as having been engraved together with Nakamura edition (中村本). It is meaningful that this error can be corrected by the finding of this study.

• The Journal of Korean Philosophical History
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• no.42
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• pp.259-294
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• 2014

The key concept of political thoughts of Confucianism is 'Tian(天)=the Heaven' and 'Ren(人)=the Human being'. In particular, the meaning of 'the Heaven(天)' is profoundly exclusive in Confucianism in comparison to the other concepts. It is because that 'the Heaven' is connected with 'Ri(理)' which explains the human being and the heaven metaphysically, and the discussions about those concepts have also been widening to the political field. And if the concept of 'the Heaven's nature(天命)' is excluded, it is difficult for us to discuss the essence of political thought of Confucianism. This paper argued how the politicalization of 'the Heaven' which was private dimension of monarch in the strict sense, changed to the public dimension of people in Japan in the early 18th century through some theories of the two famous philosopher, Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai(荻生?徠) who belonged to the 'Kogakuha(古學派)'. The doctrines of Chu-tzu(朱子學) has hold absolute authority over the history of the oriental political thoughts. But the authority have gone through the stage of disorganization in a unique space called Eto(江戶) era of Japan. Therefore, the interpretations and concept establishments in a new dimension are naturally formed in that periods about 'Min(民)=People'. Based on discussions like this, the purpose of this paper is to study how those movements are emerged in what kinds of thinking and debating process. In part of Ito-Jinsai, this paper have reconsidered the concept of 'People' which Jinsai had thought and examined closely with critical mind about 'In(仁)=Mercy'. In case of Ogyu-Sorai, this paper have argued his political theory of 'the welfare of the people in the nation(安民天下)', in clarifying with the concept of 'the Roads of the Saint(先王의 道)' and the meaning about his declaration that "the Six Scripture(六經) is things(物)". The meaning of political view of this two philosopher is in the point to suggest some kinds of cure for problems of those days with the former days values. In the Jinsai's doctrine, that cure is 'the realization of the rule of right(王道)' based on new interpretation of 'Mersy'. And in case of Sorai, that is a form of independence of politics from morality based on 'the Roads of the Saint'.