• 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.

• 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.

• 대한한의학원전학회지
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• 제32권2호
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• pp.17-31
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• 2019

Objectives : Understanding the Ten Stems and Twelve Branches is necessary to grasp the laws of change in Heaven and Earth. Methods : Based on relevant contents in East Asian classics, the Yin Yang, Sibling Wuxing, Husband-Wife Wuxing combinations as well as Mutual Collision and Zangfu combination were examined. Results & Conclusion : Yin Yang combination of the Ten Stems are divided according to odd/evenness. The Sibling Wuxing combination is categorized according to one life cycle of vegetation, resulting in Jia Yi Wood, Bing Ding Fire, Wu Ji Earth, Geng Xin Metal, Ren Gui Water. The Husband-Wife Wuxing combination of the Ten Stems are Jia Ji Earth, Yi Geng Metal, Bing Xin Water, Ding Ren Wood, Wu Gui Fire, which corresponds to the principles of the Duihuazuoyong Theory. Within the Husband-Wife Wuxing combination lies three principles which are Yin Yang combination, Mutual Restraining combination, and the Yang Stem restraining the Yin Stem. The Mutual Collision of the Ten Stems are Jia and Geng, Yi and Xin, Ren and Bing, Gui and Ding against each other. In matching Zangfu to the Ten Stems, Jia matches with Gallbladder, Yi matches with Liver; Bing matches with Small Intestine, Ding matches with Heart; Wu matches with Stomach, Ji matches with Spleen; Geng matches with Large Intestine, Xin matches with Lung; Ren matches with Bladder, Gui matches with Kidney. : When the adjacent vectors are extracted, the count-based word embedding method derives the main herbs that are frequently used in conjunction with each other. On the other hand, in the prediction-based word embedding method, the synonyms of the herbs were derived.

• International Journal of Advanced Culture Technology
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• 제10권3호
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• pp.184-191
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• 2022

Unity Painting is a concept that the researcher put forward to locate his own creative style in his creation. Unity Painting, with a clue of reflecting the characteristics of contemporary oriental visual culture, combines the contemporary painting features of a variety of western painting languages. It aims to link the painting system formed in the context of oriental culture with the world's contemporary art and try to present a new contemporary painting with oriental genes. According to the Chinese literature, the researcher sorted out the five main colors (五正色), ten colors for Heavenly Stems (十天干色彩), five intermediate colors (五间色), and five colors as the expression of the Chi of Thriving and Fading and the Chi of Birth and Death, and deduced the summary and stipulation of the color of yin-yang and five elements under the concept of Unity Painting. Based on this, the researcher drew the color-phase and its variation stipulation diagram of ten colors for Heavenly Stems, the orientation of Heavenly Stems (天干方位), color-phase variation diagram (色相变化图), as well as the stipulation system diagram of the five elements (五行), Heavenly Stems and Earthly Branches (干支), energy, time and colors. Through the research and collation of the literature, the researcher took the stipulated five elements color (五行色彩) as the basis of the color concept of creation to complete the work. This paper discusses how to find the starting point of contemporary art creation in the context of traditional oriental culture, sorts out the practical creation logic, and provides ideas for subsequent researchers, with a view to better establishing the identity of the creator and providing research significance and value in the context of the study of oriental art.

• 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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• 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.

• 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.

• 대한한의학원전학회지
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• 제6권
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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).

• 천문학논총
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• 제29권1호
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• pp.1-16
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• 2014

Sambok (三伏, Three Hottest Days) is the common designation of Chobok (初伏, Early Hot Day), Jungbok (中伏, Middle Hot Day), and Malbok (末伏, Late Hot Day), and widely known to be one of the Korean folk customs. Hence, Sambok is notated in Manseryeok (Ten Thousand-Year Almanac) and in the annual astronomical almanac published by Korea Astronomy and Space Science Institute. In this paper, we investigate the changes of Sambok in Korea based on various documents such as Joseonwangjosilok (朝鮮王朝實錄, Annals of the Joseon Dynasty), Jeungbo-Jakryeoksik (增補作曆式, The Supplement of Manual for Calendar Making), astronomical almanacs, and so forth. According to Jeungbo-Jakryeoksik preserved in Kyujanggak Institute for Korean Studies, Chobok and Jungbok are defined as the third and fourth Gyeongil (庚日, The Day Starting with the Seventh Heavenly Stems in Sexagenary Cycles Assigned to Each Day) after the summer solstice, respectively, and Malbok is the first Gyeongil after Ipchu (Enthronement of Autumn). However, if the summer solstice is Gyeongil, then the third Gyeongil counting from the solstice becomes Chobok. Malbok depends on the time of Ipchu. Ipchu itself becomes Malbok if the time of Ipchu is in the morning, or next Gyeongil becomes Malbok if it is the afternoon. On the other hand, Malbok is defined as Ipchu itself regardless of its time according to Chiljeongbobeob (七政步法, Calculating Method for Sun, Moon, and Five Planets), Chubocheobryeo (推步捷例, Quick Examples for Calendrical Calculations), and so on. To verify the methods used to determine Sambok, we examined the record in the extant almanacs during the period of 1392 to 2100 for which the summer solstice or Ipchu is Gyeongil. As a result, we found a periodicity that if the time of Ipchu is in the morning, in general, the time is in the afternoon after two years and then is back into in the morning after nineteen years, i.e., the 2 + 19 years periodicity. However, we found the 2 + 17 years periodicity in some years. We also found that the Chobok method of Jeungbo-Jakryeoksik has been used since 1712, the thirty-eighth reign of King Sukjong (肅宗). In addition, we supposed that Malbok had been determined by the method like Chubocheobryeo since either 1846, the twelfth reign of King Heonjong (憲宗), or 1867, the fourth reign of King Gojong (高宗). At present, these methods of Sambok are customarily used without any legal basis. We, therefore, think that this study will help conventionalize the method defining Sambok in the future.