• The Journal of Korean Philosophical History
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• no.36
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• pp.293-317
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• 2013

The purpose of this paper is to examine the development of the content of Dao-tong during the Tang and Song Dynasties. This paper examines the transition of Dao-tong in the following three stages. First, Han-yu(韓愈) defined that Ren-Yi(仁義) is the content of Dao-tong. Second, Sun-fu(孫復) and other Confucian scholars in the Northern Song Dynasty stipulated that a broader meaning of Confucian Dao is the content of Dao-tong. Third, Qi-song(契嵩) and Dao-xue-jia(道學家) in the Northern Song Dynasty insisted that Zhi-Zhong(執中) should be a content of Dao-tong. This Confucian Orthodoxy is changed into the philosophical theory of human-nature and heart by Dao-xue-jia in the Northern Song Dynasty.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.195-201
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• 2013

"소문(素問)" 은 다수의 판본(版本)이 존재하는데, 자구(字句)의 차이가 현저하여 조문(條文)의 훈고(訓詁)나 이해에 곤란한 면이 있다. 판본(版本) 상호간의 관계가 지금까지 해명되지 않았기 때문이다. 본 연구에서는 성서(成書) 이래의 전승과정을 정리하고, 판본(版本)으로 만들어진 북송(北宋) 이래의 변화를 여러 현존(現存) 판본(版本)의 자구대교(字句對校) 및 사서(史書) 목록(目錄)의 기재(記載)를 통해 검토하였다. 그 결과 망일(亡佚)된 송판(宋版)을 포함하여 고본(古本) 13종(種)의 존재가 확인되었으며, 그 상호관계를 "소문(素問)" 본편(本篇) 고본계통도(古本系統圖)로 정리할 수 있었다. 이 결과에 의하여 다음 사항들이 밝혀졌다. (1) "소문(素問)"의 자수(字句)는 기본적으로 북송(北宋) 1069년(年)의 희녕본(熙寧本) 이전으로 거슬러 올라갈 수 없다. (2) 희녕본(熙寧本)(망일(亡佚))의 구태(舊態)를 유일하게 보존하고 있는 것은 1550년(年)에 발간(跋刊)된 명(明)나라 고종덕본(顧從德本)이다. 고본(顧本)을 연구의 제일저본(第一底本)으로 삼아야 함은 향후에도 변치 않을 것이다. (3) 원(元)나라 1283년(年)의 독서당본(讀書堂本)은 북송(北宋) 1078-85년(年)의 원풍본(元豊本)(망일(亡佚)) 계통이다. 일본(日本)의 실정고초본(室町古鈔本)은 북송(北宋) 1121년(年)의 선화본(宣和本_(망일(亡佚)) 계통이다. (4) 따라서 북송판(北宋版) 3종(種)의 옛 모습을 보유한 고종덕본(顧從德本), 독서당본(讀書堂本), 고초본(古鈔本)의 경주문(經注文)을 대교(對校)한다면 희녕본(熙寧本) 혹은 그 저본(底本)에 한층 다가설 수 있을 것이다. (5) 희녕본(熙寧本) 이전의 양상을 이해하려면 "태소(太素)"나 "갑을경(甲乙經)" 등과 교이(校異)하는 것이 좋겠으나 한계도 있다. (6) 상기(上記)한 것 외에 현존하는 제판(諸版)은 모두 파생본(派生本)이다. 따라서 판본(版本) 연구에는 유용하겠지만 자구(字句)의 훈고(訓詁)나 조문(條文)의 이해에는 적당하지 않을 것으로 사료된다.

• It's Smart Media
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• v.5 no.1
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• pp.1-6
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• 2016

지난 2010년 상하이 세계박람회 중국관(中國館)에서는 1000년 전 중국 북송(北宋)시대의 회화인 '청명상하도(淸明上河圖)' 원작(5m)을 20배(110m)로 확대한 <디지털 청명상하도>를 선보였다. 이 그림은 중국 북송(北宋)시대 한림학사(翰林學士) 장택단(張擇端)이 북송의 도성인 변경(卞京 : 현재의 개봉)의 청명절 풍경을 세밀하게 묘사한 풍속화로 중국인들이 '국보1호'로 여기는 고서화(古書畵)다. 가로 528.7cm, 세로 24.8cm짜리 두루마리 그림에 수도에 드나드는 사람들의 일상이 파노라마처럼 펼쳐진 작품이다. 이를 디지털 복원한 것이 <디지털 청명상하도>다. 이 콘텐츠에는 다양한 전시 기술이 쓰였고 압도적인 스케일을 자랑한다. 지난 6년동안 중국 대도시를 중심으로 디지털콘텐츠 형태로 순회 전시중이다. 2010년 제작당시 어떠한 기술로 <디지털 청명상하도>가 만들어졌으며, 미래 그 어떤 시점에 등장 할 가능성이 있는 "가상현실(VR) 청명상하도(淸明上河圖)"는 어떤 기술의 형태로 나타날 수 있을지 예측해 보고자 한다.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2017.11a
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• pp.94-96
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• 2017

2017년 5월 필자는 황비창천명 항해도문 고려 동경에 새겨진 배가 기존에 알려진 것과 달리 고려의 배가 아닐 가능성이 있음을 입증하였다. 황비창천명 항해도문 고려 동경의 원 도안은 북송대에 유래하여 금대에 크게 유행한 뒤 무역을 통해 고려에 유입되어 크게 유행하였다. 따라서 우리나라에서 출토된 황비창천명 항해도문 고려 동경은 중국에서 유래한 원도안을 모방하여 재주조, 변형, 재창조한 것이므로 뒷면에 새겨진 배는 고려의 배라기 보다는 중국의 배라고 보아야 한다는 것이다. 그러나 국립중앙박물관과 국립대구박물관에 소장된 삼족오문 고려 동경(덕수 4927; 덕3194)에 새겨진 배는 평면형 저판 및 선수미, 중첩된 삼판, 최상부 삼판에 보이는 가룡목의 흔적 등 여러 면에서 원양항해용 평저선형 고려선박으로 볼 수 있다. 흥미로운 사실은 황비창천명 항해도문 동경이 기원지인 중국에 비해 고려에서 널리 모방, 변형, 재창조되어 활발하게 주조 및 유통되었다는 점이다. 유리판(于力凡)의 견해를 받아들인다면, 황비창천명 항해도문 동경은 북송의 휘종(徽宗)(재위 1100-1125) 황제의 성덕(聖德)을 찬양(讚揚)할 목적으로 주조되었다. 그러나 이배근의 견해를 원용하면, 고려에서는 항해도문안을 태조 왕건의 조부인 작제건(作帝建)의 설화로 해석하여 태조 왕건을 룡손(龍孫)으로 지체를 높이기 위한 상징물로 활용했을 개연성이 있다. 이것이 황비창천명 항해도문 동경이, 북송과 금을 통해 유입되었음에도 불구하고, 고려에서 이를 모방 및 변형하고 독창적으로 재창조하여 널리 유통되게 된 사회문화적 배경이 되었을 수 있다. 이는 차후의 연구를 통해 밝혀내야 할 과제다.

• Journal of architectural history
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• v.25 no.3
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• pp.47-62
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• 2016

The purpose of this study is to clarify the characteristics of Zen Buddhist temple's building composition of the Northern Song dynasty, through the analysis of literature historical material, such as Seonwon chenggyu(禪苑淸規), Cham cheontae odaesan gi(參天台五臺山記) and so on. The building composition method of Zen Buddhist temple in Northern Song dynasty, which grasped from the Seonwon chenggyu, reflects the actual situation of the temples in that time. And it was ascertained that, the Zen Buddhist temple's building composition of the Northern Song dynasty was basically same to that of Southern Song dynasty. And the comparative analysis was attempted between Zen Buddhist temples and that of other Buddhism sect described in Cham cheontae odaesan gi. From this analysis, the common features as Buddhism temple and the characteristics of building composition as Zen Buddhist temple was clarified.

• Korean Journal of Heritage: History & Science
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• v.45 no.3
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• pp.114-159
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• 2012

The Northern Song Dynasty Period (北宋時代) was a drastic transitional era in all aspect of Chinese society including the politico-economic system, ideology and cultural trait. These changes that began in the late Tang (唐) Dynasty Period accomplished in the Northern Song Dynasty. In this phase, the fundamental change influenced in all institutional area; and among them, the capital city planning and its associating building technology to pile stone walls shows one of the significant change of those time. Based on the geographical factor, confluences of many rivers, the Kaifeing (開封) area where the BianLieng palace had developed as a political and economical centre since the Tang Dynasty when the Grand Canal was constructed. According to archaeological researches, the central city structure of Dongjing Walled Town was begun to plan in the late Tang Dynasty and formed in Five Dynasties. The fundamental functional change of city completed in the Midnorthern Song Dynasty. In spite of the relatively late beginning of archaeological investigations to Kaifeng Walled Town and Dongjing Walled Town due to unfavourable natural environment, excavations inaugurated since 1981 have achieved the significant investigations including the actual measurement and excavation to the outer wall, the preliminary excavation to the inner city area, the investigation and excavation to the royal palace of Song and the survey to the royal palace of King Zho in the Ming (明) Dynasty. These surveys have provide important data to reconstruct the 변량 palace, and elucidate the characteristics of city plan in the Dongjing Walled Town and the institutional change of capital city plan of the Northern Song Dynasty. The basic layout of Dongjing Walled Town reflect the realisation of ideality of the late Chinese medieval capital city structure that establish the commercial and economic centre based on the intensification of emperor's power by means of the organisation of ethical institution and the development of commercial economy. Firstly, the central place of the Kaifeng area is encircled with triple walls. This emphasise the authority of emperor located on the summit in the hierarchical ethic system succeeding to the main capital city plan of the late phase of ancient China. Secondly, the location of Dongjing Walled Town was decided by the transport network and the commercial function and defence function. Thirdly, this site shows the change of city structure and landscape of the Northern Song Dynasty. The closed Fengri (坊里: block) system transferred the open Jiexiang (街巷: road) system. Fourthly, the capital city was characterised by the free market trade and the diversification of market place. Fifthly, a convenient transport network in the Bian River, a centre of the Grand Canals, enabled to construct the Kaifeng Walled Town. Therefore, the Northern Song Dynasty continuously accomplished the developed water system as concerning about the utilisation of waterways after the construction of city.

• Journal of Korean Medical classics
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• v.20 no.4
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• pp.289-296
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• 2007

통과대허숙미적생애화저서적연구득출여하결론(通過對許叔微的生涯和著書的硏究得出如下結論). 허숙미(1080${\sim}$1154)생어북송(許叔微(1080${\sim}$1154)生於北宋), 활동어북송여남송지간(活動於北宋與南宋之間), 타환실부모(他幻失父母), 내전심어의학학습(乃傳心於醫學學習), 오십삼세시고취과거(五十三歲時考取科擧), 증재관십년(曾在官十年), 내역관역의적유사지대표인물(乃亦官亦醫的儒士之代表人物). 허숙미적저서주요유 "허숙미상한론저삼종" (許叔微的著書主要有 "許菽微傷寒論著三鐘"), 포괄(包括) "상한백증가"("傷寒百證歌"), "상한발미론"("傷寒發微論"), "상한구십론"("傷寒九十論"), "보제본사방"("普濟本事方"), 영외거설환유 "중경삼십육맥법도"("仲景三十六脈法圖"), "치법팔십일편"("治法八十一篇"), "익상한론"("翼傷寒論"), "변류" 등("辯類" 等), 단현이불존(但現已不存). 현금소견적 "유증보제본사방"(現今所見的 "類證普濟本事方"), 역즉"본사방속집"(亦즉"本事方續集"), 수재어단파원윤적"중국의적고" 화구길생적"삼삼의서"(收載於丹波元胤的"中國醫籍考"和구吉生的"三三醫書"), 단요확정시허숙미적서서향유허다의점(但要確定是許叔微的署書향有許多疑點). "상한백증가"시장"상한론"적주요내용화역대의서급각의가적주장화일백수처방("傷寒百證歌"是將"傷寒論"的主要內容和歷代醫書及各醫家的主張和一百首處方), 이칠언가결적형식사성적전저(以七言歌訣的形式寫成的專著), 시현존최조적가결체의서(是現存最早的歌訣體醫書); "상한발미론"공유22론조성("傷寒發微論"共由22論組成), 시천발중오미적상한론참고서(是闡發仲奧微的傷寒論參考書); "상한구십론"유90론조성("傷寒九十論"由90論組成), 시허숙미치료상한병증적의안집(是許叔微治療傷寒病證的醫案集); "유증보제본사방"공유10권25문조성("類證普濟本事方"共由10卷25門組成), 재방373수(載方373首), 시집자기증시험과적처방화의학이론방면적신적영오이저성적(是集自己曾試驗過的處方和醫學理論方面的新的領悟而著成的).

• Journal of architectural history
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• v.16 no.6
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• pp.101-120
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• 2007

This paper aims at studying on the medium of cultural interchange regarding who did and how to introduced the new trend of architecture during the period of Koryo Dynasty. Before the era of Koryo Dynasty, Kyungjang(Sutra Pitaka, 經藏) was mainly centered in Kyeongnu with a substantial function of storage. In the early Koryo Dynasty, however, Daejangjeon(大藏殿), which was spatialized for worship, began to appear. Normally, fixed walls were installed and the Sutras were enshrined inside Daejangjeon, while Jeonryunjang (revolving wheel sutras), a type of rational bookshelf, was introduced, and a new trend became developed in Kyungjang construction. Jeonryunjang(revolving wheel sutras, 轉輪藏) is a dharma instrument with a rotational function so that one revolution gives an effect of reading the enshrined Sutra one time, and began to be created actively in the period of the Northern Song. It is considered that the introduction of Jeonryunjang(revolving wheel sutras) to Daejangjeon was resulted from Haejokuksa(慧照國師) Damjin(曇眞) who visited the Kangnam areas in the Northern Song at that time. The Kangjeol areas in the Northern Song, where Damjin concentratively itinerated three times, were the place in which Jeonryunjang was created in many temples. Since Damjin, historical materials and excavated data regarding constructing Jeonryunjang have been discovered in the Buddhist temples, which are related to his pupils and dharma lineage. The only existing Jeonryunjang of Yongmusa Temple in Korea is the one that Joeung Daesunsa, who succeeded to the dharma lineage of Haesokuksa, promoted, and supports strongly such introduction of Jeonryunjang by Haesokuksa.

• 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.56
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• pp.119-149
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• 2018

Le 樂 is important in Politics of the Kings. It is the same in Nothern Song period(北宋). There was an argument about Le 樂 and Lu 律 in Nothern Song Period. Those who argued were Fan-Jin(范鎭) and Sima-Guang(司馬光). They argued for 30 years. Fan-Jin insists that a standard of weights and measures is Lu and a standard of Lu is the fundamental tone of twelvenotes scale, Hwang-Jong 黃鍾. On the other hand, Sima-Guang insists that a standard of Lu is weights and measures and a standard of Le is Equilibrium and Harmony, Zonghe 中和. Fan-Jin thinks it is possible to restore a Sage King's music through the right standard of Lu. But Sima-Guang thinks it is impossible. Sima-Guang believes that the only way to restore a Sage King's music is to complete Zonghe. And Fan-Jin thinks Zonghe is the work of the king whereas Sima-Guang thinks Zonghe is the order of man and everything. The key point in the argument is Lu and Zonghe. Fan-Jin regards Lu as the basis of music, whereas Sima-Guang regards Zonghe as the basis of music. Lu is a tangible law and Zonghe is a intangible law. Although the argument between the two ended in a stalemate, the argument shows the difference between the scholars at the time.