• Korean Journal of Agricultural and Forest Meteorology
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• v.22 no.4
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• pp.268-278
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• 2020

Flowering time has been put forward due to the recent abnormally warm winter, which often caused damages of flower buds by late frosts persistently. In the present study, cumulative chill unit and cumulative heat unit of Niitaka pear, which are required for releasing the endogenous dormancy and for flowering after breaking dormancy, respectively, were compared between flowering time prediction models used in South K orea. Observation weather data were collected at eight locations for the recent three years from 2018-2020. The dates of full bloom were also collected to determine the confidence level of models including DVR, mDVR and CD models. It was found that mDVR model tended to have smaller values (8.4%) of the coefficient of variation (cv) of chill units than any other models. The CD model tended to have a low value of cv (17.5%) for calculation of heat unit required to reach flowering after breaking dormancy. The mDVR model had the most accurate prediction of full bloom during the study period compared with the other models. The DVR model usually had poor skills in prediction of full bloom dates. In particular, the error of the DVR model was large especially in southern coastal areas (e.g., Ulju and Sacheon) where the temperature was warm. Our results indicated that the mDVR model had relatively consistent accuracy in prediction of full bloom dates over region and years of interest. When observation data for full bloom date are compiled for an extended period, the full bloom date can be predicted with greater accuracy improving the mDVR model further.

• Journal of Sasang Constitutional Medicine
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• v.8 no.1
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• pp.377-393
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• 1996

Lumbago is the common disease in the human, many people have been sicked the Lumbago. As the traditional methods of Lumbago treatment, acupuncture, moxibustion, herb medicines have been applied to a patient, nowadays, new methods have been applied physical remedy, Yakchim (Korean herb acupuncture) remedy, Chuna remedy to. This report was collected 73 Lumbago patients by name, sex, age, motive, symptoms, X-ray, CT, MRI, lRCT, Sasang constitution type, Sasang herb medicine, Yakchim, Chuna, period of remedy, satisfaction of remedy, at the "WooRee Korean Medical Clinic" during 21 months from Sep. 14, 1994 to May 25, 1996. And this report was studied about the distribution of the Sasang constitution type, the Sasang herb medicine, the effect, the period. The results were as follows: 1. Lumbago patients were distributed like that; Taeum-ln (太陰人) 47 (66.3 %), Soyang-In 16 (21.9 %), Soum-In (13.7 %), Taeyang-In (太陽人) 0. This was different from distribution of Donguisuseibowon (東醫壽世保元), Taeum-In (太陰人) 50%, Soyang-In (少陽人) 30 %, Soum-In (少陰人) 20 %, Taeyang-In (太陽人) little, this report shows that the number of Taeum-In (太陰人) is more than that of Donguisuseibowon and the number of Soum-In is less than that of Donguisuseibowon. 2. The average satisfaction of remedy was 60.3 %, Taeum-In's satisfaction was 66.0 %, Soum-In's satisfaction was 56.3 %, Soyang-In's satisfaction was 60.0 %. 3. The effective herb medicines were as follows, Soyang-In used the Hyong Bang Ji Hwang Tang (荊防地黃湯), Yuk Mi Ji Hwang Tang (六味地黃樓), Soum-In used the Sib Yi Mi Goan Jung Tang (十二味寬中湯), Taeum-In used the Chung Sim Yon Ja Tang (淸心蓮子陽), Chung Pae Sa Gan Tang (淸師爾肝湯), Yeol Da Han So Tang (熱多寒少湯). 4. The period of remedy was about 6 weeks. The period of remedy of each types was as follows, Taeum-In was about 5.7 weeks, Soum-In was about 6.8 weeks, Soyang-In was about 4.2 weeks. 5. The method of Lumbago remedy is divided three types, sprain Lumbago, Pyobyong (表病 : outside Syndromes) Libyong (裡病 : inside symdromes). Soum-In's methods are Pyobyong's ascending the Yang (陽), adding the Gi (氣) [升陽益氣], and Libyong's descending the inside Yim (裡陰) [裡陰降氣], Soyang-In's methods are Pyobyongs's decending the outside-Yim [表陰降氣], and Libyong's ascending the cool Yang (濟陽) [淸陽上升]. Taeum-In's methods are Pyobyong's ascending the Lung's Yang (肺陽升氣), and Libyong's colding the dried hot liver (淸肝燥熱). Taeyang's methods are strong the liver and making Yim. (補r肝生陰) 6. There are two methods for using the YakChim (Korean herb-acupuncture) by Sasang constitution medicine, one is to select the Yakchim, the other is to choice the point for appling the Yakchim. The first, to select the Yakchim, the other is follows; Soum-In can select the bee Venom, Soyang-In can select the H.O. (Hong Whoa 紅花), Taeum-In can select the I (Hodo 胡挑), V, O.K. (Ungdarn, 薦膽), Uwhang 牛黃, Sa-Hyang 麝香, etc., Palgang Yakchim (eight principles Korean herb-acupuncture (八剛藥鐵)) could made by abstracted Sasang herb medicine. The second, to choice the points for applying the Yakchim are used in the TaeGiuk Acupuncture method (太梗針法), Sacho (四焦, four warmer) by Sasang constritutional physiology and pathology.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.3
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• pp.52-62
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• 2015

This study conducted an experiment to clarify the effect of rubber bands used as a root connector during the process of transplanting landscape trees on the development of the root system and the rooting process. The research period was four years, from April 2007 to April 2011, and the test conducted for this study was performed at the experimental field located at 398-2 Bangdong-ri, Sacheon-myeon, Gangneung-si, Gangwon-do. Twenty 15-year-old Pinus densiflora Siebold & Zucc. with good growth conditions were harvested and transplanted from the forest in Jebi-ri, Gujeong-myeon, Gangneung-si, Gangwon-do for the field experiment. A completely randomized design was applied for plot design, with 10 pines without rubber bands and 10 pines with rubber bands. Pinus densiflora for. multicaulis Uyeki was selected as the official tree of the pot test and was planted in a transparent pot to observe the development of the root system. A completely randomized design was applied for plot design, with 3 pines without rubber bands and 3 pines with rubber bands. The results of this research on the effect of rubber bands used as a root connector on root system development and the rooting process are as follows. 1. The rate of height growth in the field test was 4.1% lower in the trees with rubber bands when compared to trees without rubber bands. Trees with rubber bands were 4.2% wider than those without rubber bands in root diameter. The chlorophyll content was 6.8% higher in trees without rubber bands, but the rate of height growth, root diameter, and chlorophyll content were not significantly correlated. 2. In the comparison of fresh root weight in the field test, trees with rubber banding had roots weighing 1,740.0kg and those without rubber bands had roots weighing 1,433.3kg. Root dry weight was 522.3g in trees with rubber bands and 450.0g in those without rubber bands, but showed no significant difference depending on whether the rubber band was attached. 3. In a comparison of root number between surfaces touching and not touching the rubber band in trees with rubber banding, the surface touching the rubber band was observed to have more roots growing, the difference of which was deemed significant. 4. The shoot growth rate in the pot test was 1.1% higher in trees without rubber bands when compared with trees with rubber bands. The chlorophyll content was 0.02 higher in trees with rubber bands but the difference was not significant. 5. In the pot test, no significance was found in comparison of root number, root length, and root dry weight in trees with and without rubber bands. These test results imply that removing rubber bands as a connector does not present any significant effects on the ground growth or root development of transplanted pine trees. As it is shown that surface touching rubber bands grow more roots in trees with rubber bands, more active related research must be undertaken.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.2-31
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• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.