• (The)Study of the Eastern Classic
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• no.67
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• pp.237-258
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• 2017

This study aims is consider the life and study viewpoint of Choi-Ja who lived in during the Musin regime of Koryo Dynasty. During this period, knowledge of the Confucian scriptures gradually generalized among scholars and writers. Therefore, it was possible to create an atmosphere that criticized sajanghak(詞章學). Choi-Ja regrets that people' reading style is not correct at the time. People are only trying to learn to participate in social exams and learn to read and write articles related to the Civil servant examination. Nevertheless, if he passed the Civil servant examination he criticized the government for failing to study harder, even though he had to work harder. Choi-Ja lamented that the intellectuals basically did not read about the Kyeongsabaekka(經史百家) and on the outward appearance. His scholarly attitude implies that he can be recognized as a genuine learningexperience when he forms the moral character of his inner self rather than his outward form. Choi-Ja' emphasis on six Confucian writings indicates that his virtues ere based on the Confucian spirit of Confucius. He pointed out the abuses of intellectuals at the time of his poems to build poems based on these Confucian traditions. He emphasized that the government ought to reflect on the Confucian scriptures and histories of the Confucian scriptures and reflect the politics of the people and improve the mood of the people.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.1-26
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• 2020

In Taiwanese Daoism, the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe (九天應元雷聲普化天尊) is the highest deity in the Thunder Ministry. In the the Korean new religion, Daesoon Jinrihoe (大巡真理會), he is the Supreme God. However, since the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe has the same name in these two traditions, it naturally leads people to wonder whether or not they can be considered the same deity. Or failing that, it could still be asked, to what extent are these two deities related? Or it could further be asked what meaning does the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe have in these two religions? Anyhow, all such questions depend on first establishing a greater degree of basic clarity. Religious scripture can serve as a cornerstone in gaining such basic clarity. Scripture almost invariably contains information regarding the divine nature, divine authority, and sacrosanctity of deities reflective of what is understood by the devotees of those religions. Clues on the precise nature of these key attributes of deity-depiction can be drawn out of scriptural accounts, and as such, the research presented in this paper will begin by comparing two relevant scriptures. The representative scriptures highlighted in this paper will be The Canonical Scripture (典經) of Daesoon Jinrihoe and The Scripture of the Jade Pivot (玉樞寶經) of Zhengyi (Orthodox Unity, 正一) Daoism. These scriptures will serve as the basis for exploration and analysis of the divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe in terms of his divine nature, divine authority, and sacrosanctity. By comparing these two scriptural accounts of his divine attributes, the similarities and differences that arise can be properly explored. This paper endeavors to clarify the ultimate purpose of 'the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.' In this paper, the first step will be an exploration of scriptural analysis. The contents of this paper is roughly divided into four sections. The first section is an exploration of the general contents of the two scriptures, including their origin, contents, and value. The second section focuses on the three main divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe: his divine nature, divine authority, and sacrosanctity. The third section will compare the depictions of the deity in the two scriptural accounts in terms of those three attributes. Lastly, the deity's evolutionary history in both religions is shown and compared and final remarks are made on the contemporary value of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.

• Proceedings of the Korea Contents Association Conference
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• 2014.11a
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• pp.307-308
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• 2014

성경과 진경의 성구 해석의 기준을 정하여 영적 자산의 개념을 도출하고, 이 영적 자산의 개념을 통하여 자원중심에서 인간존중의 인식의 틀을 마련하고자 한다.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.155-159
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• 2021

• Journal of Physiology & Pathology in Korean Medicine
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• v.23 no.1
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• pp.27-33
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• 2009

Nowadays we can take a physical examination during pregnancy by various and advanced technology instruments. But there were no instruments in old times, so the ancient doctors examined symptoms and pulse of a pregnant woman. Therefore it is very important to comprehend the pulse in Oriental medicine. Fetus and mother are connected with the umbilical cord, and they interact with each other. Especially, symptoms and pulse of mother change during the formation of fetus. On account of being easy to study the changes of pulse from pregnant woman, it is important to know the formation of fetus. In Western medicine, the Buddhist scriptures and Oriental medicine mentioned about the formation of fetus. Because of different viewpoints, the choice of words and formative methods are differ from field to field. Western medicine calls the formation of fetus 'development', the Buddhist scriptures call it 'Ru-tai', and oriental medicine calls it 'Yang-tai'. In spite of the different viewpoints, they have supplementary explanations to study fetus. As a result, we can understand the reasons why pregnancy pulse cannot help changing from month to month.

• Journal of architectural history
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• v.26 no.2
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• pp.67-74
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• 2017

A very unique case is found in the architectural remains related to the north and south square-platform at the lecture hall site of Hwangnyongsa, that of Anyangsa, and the estimated lecture hall site of Beopsusa as they are not observed in the other lecture halls. The platform has been discovered at only those three Buddhist temples from Goryeo, and its case has not been found in ancient Buddhist temples of China and Japan. This study thus set out to investigate the north and south square-platform at lecture hall sites by examining in details its architectural remains at the three Buddhist temples and reviewing the Buddhist literature about the lecture halls of ancient Buddhist temples. Based on the findings, it was estimated that the architectural remains of north and south square-platform at the lecture hall sites of Buddhist temples were those of platform for Buddhist sermons or those of high chair platform. While the north square-platform involved the remains of north high chair for the Lecturer that gave lectures on the Buddhist scriptures, the south one did those of south high chair for the Reader who recited the Buddhist scriptures.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.133-157
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• 2022

Applying the long and distinguished heritage of rhetorical theory to any sacred text, such The Canonical Scripture of Daesoon Jinrihoe, could fill many volumes of many books. This study, then, will provide some suggestive prolegomena for directions rhetorical criticism of the Scripture can take, now and in future research. This study will, further, make necessarily broad strokes in order to familiarize audiences and scholars of new Korean religions, and Eastern thought generally, with Western, both ancient and more modern, modes of rhetorical thought. As rhetorical criticism is increasingly embraced by Western religious scholarship, and as comparative religious studies remain an important dimension of textual scholarship, this article will contribute to both areas by presenting perhaps the first rhetorical-critical approach to the sacred scriptures of Daesoon Jinrihoe. When the new English translation of the Scriptures becomes available in the West, general and scholarly readers will be interested to find parallels and departures with religious and critical traditions with which they are already familiar (in this case, early American Protestant Calvinism). This study will make contributions, then, to the areas of rhetorical-religious criticism, comparative East-West presentations of nature within scriptural contexts, and establishment of grounds for further comparative investigations of Western traditions and Daesoon Jinrihoe.

• Journal of Korean Library and Information Science Society
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• v.44 no.1
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• pp.227-259
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• 2013

This study objected books having been imported from China until the 7th century when unification was made among the three kingdoms together with distributed books by Korean nationals after compiling them, and clarified main characteristics by investing their whole pictures. The three kingdoms had imported books from China from the 5th century, and made them reflect to the enactment of laws and regulations, introduction of educational system, promotion of learning, international diplomacy, and national history compilation etc for settling down the ancient nation. And Buddhism having been transmitted to the Korean Peninsula in the late 4th century was nothing more than simple handing-down Buddhist scriptures in early stage, but teaching and learning developed into levels of forming new sects after the 7th century when the complete collection of Buddhist Sutras was introduced, so the study paid attention to a fact that full-scale compilation of our collection literature was appearing. As the result of analyzing the phenomena of book distributions till the 7th century when the three kingdoms were unified in this way, transmitted books showed concentrating aspects to confusion and Buddhist literature mainly, and books having been compiled by Korean nationals themselves appeared high in history books of the three kingdoms and collection literatures of Buddhism, and also a fact was grasped such like Sohak books required for basic learning and professional ones on science fields were imported from other countries. Most books having been distributed in the three kingdoms at that time were imported from the 6th century really, so majority of them seemed to be supplied with manuscript forms. However, this study considered the possibility of using bamboo scriptures on history books such as Liugi(留記) and Seogi(書記) etc that had been compiled before the 5th century at the three kingdoms.

• Journal of Korean Philosophical Society
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• v.137
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• pp.357-381
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• 2016

${\ll}$Hua shu${\gg}$ is one of the Taoist scriptures written by Tan qiao, a taoist in the late Tang dynasty. The logical structure of his scriptures is very complicated, and its content is profound though it has few pages. To understand ${\ll}$Hua shu${\gg}$ precisely the key words which appear in the Taoism scriptures have been examined. The most important words are: 'Tao', 'Emptiness', 'Shape', and 'Variation'. Tan qiao tried to explain nature, human, and society changes by using these key words, and also asserted that humans can affect their change; we slow our aging, more or less; we prevent our society from its decay and make it stable, more or less. Tan qiao asserted the autonomous feature of humans in ${\ll}$Hua shu${\gg}$ which shows how man manages his own life rather than being stuck in his destiny. This goes the same for society. "One's destiny is not fixed but changeable through his efforts". In Taoism, humans are not beings who have no chance to make change other than living their given destinies but are autonomous. This is again what the Taoist Tan qiao wanted to make clear.

• (The) Research of the performance art and culture
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• no.43
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• pp.441-483
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• 2021

The introduction of dongbal[bara] is in line with Buddhism which was transmitted from India through China. Therefore, this paper tracked down the records of dongbal in Indian and Chinese Buddhism, and especially in scriptures and in ritual texts of Korean Buddhism, and studied the functionality and the use of dongbal, and the attributes of Baramu. Among the scriptures that record dongbal, 『Myobeopyeon hwagyeong(妙法蓮華經)』(A.D.406) is the earliest to be translated. The records of bara in the scriptures were written as dongbal(銅鈸) mostly, and that it was used as ritual tool(法具), instrumental offering, and religious ornament(莊嚴物). The oldest record which can verify that dongbal was used in Korea is 『Seodaesajajaeryugijang(西大寺資財流記帳)』(A.D.780). The oldest cymbals-like relic remaining today, the reliquary from the temple Gameunsa built in A.D.628, dates back to the early period of Unified Silla. This indicates that dongbal has been used at Korean temples by the 7th century at least. The records of dongbal(銅鈸) written in cheong-gyu(淸規, buddhist monastic rules) and ritual texts are classified as myeongbal(鳴鈸) and dongbal(動鈸). The letter 'myeong(鳴)' of myeongbal means to make a sound, and thus myeongbal refers to clash and make the sound of the bara. It is verified that myeongbal had certain established rules and methods. It appears that dongbal(動鈸) refers to Baramu(the cymbals dance) since the letter 'dong(動)' means movement or to move. Hence, the concept of movement was added to the signification of myeongbal, and became dongbal(動鈸), and then developed into baramu being transmitted until today. There are 8 types of Baramu transmitted in Korean Buddhist rituals, and they could be classified into purifying ritual, inviting ritual, protecting ritual, offering ritual, bathing ritual, dressing ritual, saluting ritual, and praising ritual according to their attributes.