역서(曆書)류를 통해 본 택일문화의 변화

김만태 국립민속박물관 2007 민속학연구 Vol.0 No.20

It is not known exactly when the custom of choosing an auspicious day appeared in Korea. But there is a record of a lady from the Seol family picking an auspicious day for her wedding in the Biographies of Samguksagi, which indicates that there was a custom of choosing an auspicious day for a wedding among common people as early as in the late sixth century. Almanacs are essential for choosing good luck or bad luck days. In Korea, during the Three Kingdoms period, almanacs and calendars from the Tang Dynasty were widely distributed among the people, who practiced the custom of choosing auspicious days on a comprehensive scale. During the Goryeo and Chosun periods, the custom not only continued but also gained more popularity among the government and royal families as well as the public. Despite the rather negative perceptions of the custom in modern days, they still preserve their status as a folk phenomenon close to people’s daily lives. Although it has been obvious that the custom of choosing auspicious days had long been in practice on social and cultural levels beyond the individual one, there have been few studies on the subject in academic circles. There are a wide range of events for which people practice the custom of choosing auspicious days. In this study, they have been categorized into annual events, such as making traditional Korean soy and bean paste, and into major life events such as marriage and moving. Choosing auspicious days for annual events does not require special skills, which means the event organizers personally pick a day. However, you need expertise in choosing auspicious days for major life events, which is why the organizers ask an expert to pick a day for them. Considering these aspects, the investigator suggested a “research model for the culture of choosing an auspicious day according to who actually picks the day.” Choosing auspicious days is the subculture of almanacs, suggesting that a more in-depth study of this subculture is required not only into those who pick a day and those who hold an event, but also into almanacs related to choosing auspicious days. This includes studying the almanacs published by public agencies, books on choosing auspicious days like Cheongidaeyo, calendars for choosing auspicious days published by private individuals, and calendars like the Baejung calendar, a thousand year almanac, and perpetual calendars. For these purposes, a “relational map of the culture of choosing auspicious days” was presented in the study. An examination of the changes to the culture of choosing auspicious days was conducted based on almanacs published by public agencies, books on choosing auspicious days like Cheongidaeyo, and calendars for choosing auspicious days published by private individuals to offer some clues into the study of the culture of choosing an auspicious day. First, the changes to the almanacs published by the public agencies were reviewed in order to understand how people have altered their perceptions of choosing auspicious days. In the old days, some scholars criticized the practice and even some of the publishers of almanacs displaying skeptical views about it. For all that, the rulers did not lose their faith in choosing auspicious days and approved the practice believing it would take many years to change the age-old practice and also that people would resist the attempt to dismiss it. Things started to change in 1937, however, when the almanacs took on a completely contemporary atmosphere. Since then, the almanacs published by public agencies has no longer involved the custom of choosing auspicious days, which was, however, still popular among the public. After Korea took back its independence from the Japanese rulers, the private sector was allowed to publish its own almanacs. They published diverse almanacs related to choosing auspicious days. Thus a shift was made in the role of assisting people with choosing auspicious days by the government i...

민속신앙을 읽는 부호, 십간(十干), 십이지(十二支)에 대한 근원적 고찰

김만태 고려대학교 민족문화연구원 2011 民族文化硏究 Vol.54 No.-

십간·십이지는 상고대 이래 동아시아 문화권에서 수많은 문화 요소들과 결부되어 유의미하게 사용되고 있다. 여러 문헌·유물자료를 통해볼 때 한반도에서는 늦어도 5세기 전반부터 십간·십이지를 활용해왔다는 사실을 알 수 있다. 비록 한국의 고유 문화요소는 아니지만 십간과 십이지는 날짜·방위·색상 등과 연계되어 궁합·택일·운수 등 한국 민속신앙에서 폭넓게 활용되고 있다. 십간의 10은 열 손가락을 가진 인간이 가장 쉽게 사용할 수 있는 기수법은 바로 10진법이라는 사실에서, 십이지의 12는 1년에 12삭망월이 있다는 사실에서 가장 크게 기인한다. 간지의 쓰임은 갑골문으로 거슬러 올라가지만 "간지(干支)"라는 명칭은 『논형』「힐술편」에 처음으로 보인다. "간지"로 불리기 전에는 "일진(日辰)"과 "모자(母子)"로도 불렸다. 간지의 기원에 관해서는 황제가 그 스승이자 사관인 대요에게 명하여 제정했다는 설과 천황씨가 창안했다는 설, 황제가 하늘로부터 직접 내려 받았다는 설 등이 전해지고 있으나 역사적 사실로 보기는 어렵고 신화 상의 유래로 봐야 한다. 『설문해자』를 비롯한 고문헌에 나타난 십간·십이지의 의미는 대부분 자연의 생장수장(生長收藏) 과정, 음양의 교차 순환, 사람의 신체 일부 등에 결부지어 설명되고 있는 반면, 갑골문에 나타난 십간·십이지의 의미는 대부분 물고기·새·벼, 그리고 수렵·어로·농경 도구 등을 직접 형상한 것이다. 고문헌상의 간지는 갑골문상의 간지와 달리 후대에 이르러 음양오행설로 채색되었다. 이렇게 음양오행의 상생상극 관념과 결합하면서 십간·십이지는 더 이상 단순한 부호가 아니라 상수화·신비화된 관념과 복잡한 술수적 의미를 지니게 되었다. Sipgan and Sibiji have been used with significance, being connected to the numerous cultural elements of East Asia culture since the ancient times. Various literature and artifact materials indicate that they have been in use in the Korean Peninsula since as late as the former half the fifth century. Even though they are not unique parts of the Korean culture, they have been widely used in Korean folk faith including marital harmony predicted by a fortuneteller, choosing an auspicious day, and one's fortune. Sipgan originated from the decimal system, which is the easiest counting system to man with ten fingers. Sibiji originated from the fact that a year contains 12 months. The use of Ganji is traced back to inscriptions on bones and tortoise carapaces, but the title of Ganji was first recorded in the Hilsul of Nonhyeong. It was also called "Iljin" or "Moja" before its name Gangji settled down. There are a couple of myths regarding the origin of Ganji; there is a myth saying that the emperor ordered Daeyo, his master and chronicler, to invent it; another saying that Cheonhwangshi invented it; and the other saying that the Yellow emperor inherited it from the Heaven himself. All of them are hardly historical facts, being strictly myths. While the most meanings of Sipgan and Sibiji in old literature including Seolmunhaeja are explained in relation to the life and death process, circulating cycle of yin and yang, and man's body parts, those in inscriptions on bones and tortoise carapaces directly embody fish, birds, rice, hunting and gathering, fishing, and farming tools. Unlike that of inscriptions on bones and tortoise carapaces, Ganji of old literature was colored with Yin-Yang and Ohaeng(Five Elements) Theory in later generations. Combined with the mutual survival and rivalry concept of Yin-Yang and Ohaeng, Sipgan and Sibiji got to have constant and mysterious concepts and complex conjury meanings beyond their simple roles as signs.

한국 성명학(姓名學) 연구의 현황과 과제

김만태 동방문화대학원대학교 동양학연구소 2017 동방문화와 사상 Vol.3 No.-

조선 전기 이전 四柱命理의 유입 과정에 대한 고찰

김만태 서울대학교 규장각한국학연구원 2010 한국문화 Vol.52 No.-

This study presents an investigation into the introduction process of Saju-myeongri before the former half of Joseon. It is very likely that the earlier form of Saju-myeongri was introduced from Tang Dynasty by the students of Southern and Northern Countries to Tang Dynasty and the envoys, Zen priests, powerful local clans, and 6 dupum individuals around the 8th and 9th century. In the 14th century, the writings of Lee Je-hyeon and Lee Saek first mentioned the content about Saju-myeongri directly. The record about Nangangmang, the origin of Gungtongbogam, first appeared in 1430 during the early stage of Joseon. In 1458,Seo Geo-jeong wrote Ohaengchonggwal, which is estimated to be Korea’s first Saju-myeongri book, by the royal order. Japyeongsammyeongtongbyeonyeonwon of Seo Dae-seung, which was published in Jeondang, the capital of Southern Song Dynasty, from 1253 to 1258, was chosen as one of the textbooks of Myeonggwahak in Gyeonggukdaejeon published in 1466. The Taebokgam, Taesaguk, and Seowoongwan, which were established in early Goryeo to be in charge of astronomy and art of divination, had no function related to Saju-myeongri, but Gwansanggam in early Joseon finally included Jeomsan. In the 13th century when the early modern system of Saju-myeongri was formed in China, Goryeo had no room for importing foreign culture due to its long battles against the northern peoples including Mongolia. After it made peace with Mongolia in 1270, its exchanges of culture and human resources with Yuan Dynasty became active. Taking into those aspects together, it is estimated that the Japyeong-myeongri, the basis of today’s Saju-myeongri, was introduced by the students studying in China,envoys, naturalized citizens, new generation of illustrious officials, and intellectuals living along the borders in the late 13th century and spread full-scale by Yuan Dynasty in the early 14th century.

한국 사주명리 연구의 현황과 과제

김만태 동방문화대학원대학교 동양학연구소 2016 동방문화와 사상 Vol.1 No.-

명리원전 『命理正宗』에 함축된 病藥사상 고찰

김만태 단국대학교 동양학연구원 2017 東洋學 Vol.67 No.-

In the late Ming Dynasty of China, Jangnam(張楠) pointed out the errors of the theory, japyeongmyeongli, from an analytical and critical perspective and tried to correct and improve the theory. As part of his efforts, Jangnam, in his book, 『Myeongrijeongjong (命理正宗)』, presented byeongyak(病藥) principle (method of illness and medication) in full extent. Although the byeongyak principle has been already employed in many other literature including 『Yeonhaejapyeong (淵海子平)』, 『Myeongrijeongjong 』 was the first literature to name it as byeongyak principle and organize its ideas. The byeongyak principle (method of illness and medication) bases on the phrases of 『Oeondokbo (五言獨步)』 that “It is nothing special that one never gets sick and becomes valuable only in the face of an illness. If an illness is removed in the constitution of Sajupalja, wealth and happiness are accompanied together(有病方爲貴, 無傷不是奇, 格中如去病, 財祿喜相隨)”. In addition, four illnesses(彫枯旺弱) potentially occurring in the original constitution of palja were listed and explained along with four medications(損益生長) of them. Jangnam’s byeongyak principle contradicts to the existing balancing theory of japyeongmyeongli because sajumyeongli had a different perspective on what the balancing was. Jangnam’s byeongyak principle, too, seeks balancing but the focus is not on balancing the entire saju based on the thing or ten celestial stems of birthday, the main part of sajupalja; but its focus was on the utilized gods by the ten celestial stems. For this reason, if the utilized gods got sick, the relationship between the main focus and secondary focus were reversed in trying to treat the illness. It is deemed that this is because of the gap in the theoretic frame and viewpoints between the classical japyeongmyeongli and contemporary japyeongmyeongli. 明代 말, 張楠은 기존 子平命理 이론의 오류를 분석적이고 비판적인 관점에서 지적하면서 수정 보완하고자하였다. 그 일환으로 장남은 자신의 저술 『命理正宗』에서 病藥法을 본격적으로 제시하였다. 물론 『淵海子平』 과 다른 문헌들에서도 이미 병약법을 취하고 있었지만 이를 ‘病藥說’이라고 이름붙이고 그 개념을 체계화한 것은 『명리정종』이 처음이다. 병약설은 “病이 있어야 비로소 귀하고, 傷함이 없으면 뛰어나지 않은 것이다. 格 중에서 병을 제거하면 재물과 복록이 기쁘게 서로 따른다(有病方爲貴, 無傷不是奇, 格中如去病, 財祿喜相隨).”라는 「五言獨步」의 구절에 그 근거를 두었다. 또한 팔자 원국에서 출현할 수 있는 4가지 병[彫枯旺弱]과 이를 치료하는 4가지 약[損益 生長]도 열거하며 설명하였다. 장남의 병약설이 기존 자평명리의 中和論과 상반되는 원인은 사주명리의 中和에 대한 인식의 차이에서 기인한다. 즉 장남의 병약설도 중화를 목적으로 하지만 중화의 초점이 사주팔자의 주인공인 日干, 혹은 體를 중심으로 한 사주 전체의 중화에 있는 것이 아니라 오히려 일간이 사용하는 用神에 맞춰져 있어 용신이 병들면이를 치료하고자 하는데 있어 主客이 전도되었다. 이는 고전 자평명리학과 현대 자평명리학의 이론적 틀과 관점의 차이에서 비롯된 것이라고 볼 수 있다.

서자평(徐子平)의 『명통부(明通賦)』에 함축된 신법명리(新法命理) 체계와 특징

김만태,김면수 한양대학교(ERICA캠퍼스) 한국미래문화연구소 2023 미래문화 Vol.0 No.7

서자평(徐子平)은 자신의 주해서인『옥조신응진경(玉照神應眞經)』과『낙록자삼명소식부주(珞琭子三命消息賦注)』에서 펼친 자신의 새로운 명리 체계와 이론을 자신의 유일한 직접 저술인 『명통부(明通賦)』에서 정립하고 완성하고자 하였다. 『명통부』는 서문과 발문, 목록이 없으며 문장을 구분하는 이름이 없이 102개 문단을 연속하여 배열하고 있다.『명통부』의 명리 체계와 특징을 정리해 보면 일간과 월지의 중시, 재성․관성의 중시, 중화의 중시, 월령(月令) 중심의 격국 중시, 일간 신왕의 중시 등 5가지이다. 서자평은『명통부』에서 사주의 단편적인 특징을 갖고서 일관성 없이 번거롭게 격국을 정하던 이전의 고법사주와 달리 월령을 중시하면서 사주 전체의 기세를 살펴서 사주의 격국(格局)을 구분하려고 시도하였다. 이후『연해자평(淵海子平)』에서 『자평진전(子平眞詮)』『적천수천미(滴天髓闡微)』에 이르는 자평명리격국론의 기본 틀은『명통부』에서 정해졌다. Seojapyeong (徐子平) tried to establish and complete his new Myeongli system and theory unfolded in 『Okjosineungjingyeong (玉照神應眞經)』 and『Nangnokjasammyeongsosikbuju (珞琭子三命消息賦注)』 in 『Myeongtongbu (明通賦)』, only and directly written by him. 『Myeongtongbu』does not have any preface, postface, and list and sequentially arranges 102 paragraphs without any name which divides sentences into one another. The Myeongli system and characteristics of 『Myeongtongbu』are 5 of the importance of Ilgan (日干) and Wolji (月支), Jaeseong (財星) and Gwanseong (官星), Junghwa (中和), Gyeokguk (格局) centered on the month age (月令), and Ilgan Shinwang (身旺). Seojapyeong tried to regard the month age as important, examine spirits of the entire four pillars, and classify Gyeokguk unlike the previous old method Saju which had inconveniently and discontinuously decided Gyeokguk with their fragmentary characteristics. After that, the basic framework of the theory of Japyeong Myeongli Gyeokguk ranging from 『Yeonhaejapyeong (淵海子平)』to『Japyeongjinjeon (子平眞詮)』and『Jeokcheonsumi (滴天髓闡微)』were decided in『Myeongtongbu』.

민속신앙의 원형으로서 간명일장금(看命一掌金)의 십이성(十二星)과 십이지(十二支)의 연관성 고찰

김만태 한국민족사상학회 2021 민족사상 Vol.15 No.3

Dangsaju (唐四柱) which had a great effect on modern and contemporary Korean awareness of destiny, applied based on the earth branches of years (年支, and Chinese zodiac signs) which are roots [根] reflects historical situations of the despotic monarchy at that time. And the fateful situations that individual status, positions, and classes were already decided in reality according to genealogic conditions called history of ancestors and families also had a decisive effect on setting a framework to interpret individual destiny based on earth branches of years [Chinese zodiac signs] which are the residence of ancestors (祖上宮) in Ganmyeongiljanggeum. Twelve earth branches have various and symbolic meanings beyond simple signs in East Asian cultures as well as Korea and have been utilized in various fields for a long time. Therefore, the result which examined the connection between twelve heaven stars and twelve earth branches, the core of Ganmyeongiljanggeum, has found that meanings implied in twelve earth branches of the new system Myeongli science are not related to twelve heaven stars of Ganmyeongiljanggeum. But they have some common ground with the old system (古法) Myeongli science in that earth branches of years [Chinese zodiac signs] start from Ganmyeong. The result which examined the basic characteristics of twelve heaven stars and change of the characteristic according to arrangement and overlap has found that a lot of contents included in Ganmyeongiljanggeum are in discord with and contradictory to one another. This means that Ganmyeongiljanggeum was written while principles of Ganmyeong were not properly established. 근현대 한국인의 운명 인식에 큰 영향을 미친 당사주(唐四柱)는 그 당시 전제군주제의 시대적 상황을 반영하고 있다. 그리고 조상과 가문의 내력이라는 혈통적 조건에 따라 이미 현실 속 개인의 신분․지위․계층이 결정되는 숙명적 상황도 간명일장금(看命一掌金)에서 조상궁(祖上宮)인 연지(年支, 띠)를 기준으로 개인 운명을 해석하는 틀을 정하는 데 결정적인 영향을 주었다. 십이지는 한국을 비롯한 동아시아 문화권에서 단순한 부호의 차원을 넘어 다양한 상징적 의미를 띠며 오래전부터 활용되어오고 있다. 이에 따라 간명일장금에서 가장 핵심인 십이성과 십이지의 연관성에 대해 살펴본 결과, 신법(新法)명리학에서 십이지에 함축된 의미들은 간명일장금의 십이성과는 별다른 연관성이 없었다. 다만 생년지[띠]를 간명의 기점으로 한다는 점에서는 고법(古法)명리학과 공통점을 일부 갖는다. 십이성의 기본특성과 그 배열․중첩에 따른 특성 변화에 관해서도 살펴본 결과, 간명일장금 에 수록된 내용 안에서도 서로 불일치하고 모순되는 내용들이 많았다. 이는 일정한 간명원칙이 제대로 확립되지 않은 가운데 간명일장금 이 저술되었음을 의미한다.

서거정의 명리관命理觀 연구 ― 『오행총괄』서序와 『필원잡기』를 중심으로

김만태 한국국학진흥원 2013 국학연구 Vol.0 No.22

The fact that both Ohaengchongwal, which is estimated to be the first book on Saju-Myeongri written in Korea, and Pirwonjapgi, which is the first book that contained the term ‘Saju’ in the nation, stemmed from the hands of Seo Geo-jeong turns attention to his views of Myeongri. He used the concept words of neo- Confucianism those days to talk about Myeongri, which indicates that his perceptions of Myeongri remained within the territory of neo-Confucianism, which was the main ideological system of the days. Seo did not deny the fact that fate of irresistible force exists itself regardless of the moral law of cause and effect and discussed Shimbonheoryeong as a closing condition to predict a person's fate. He, however, strongly criticized the conjurers of the mundane world for deceiving people and coveting property by talking about people's fate with loose theories. He emphasized that scholars should take true interest in and study the principles of Sammyeong, which is to figure out one's innate fate through Saju, in order to overcome those problems. 한국에서 저술된 최초의 명리서命理書라 할 수 있는 『오행총괄』과 현재 한국에서 ‘사주四柱’라는 용어가 등장하는 최초의 문헌인 『필원잡기』가 서거정의 손에서 직접 나왔다는 사실은 그의 명리관에 주목하도록 한다. 명리命理에 관해 그가 구사한 언어는 당시의 주자학적 개념어이다. 이는 명리에 관한 그의 인식이 당시 주류 사상체계인 주자학의 범주를 벗어나지 않았음을 말해준다. 서거정은 도덕 인과율과 무관한 불가항력의 운명 그 자체가 존재한다는 사실을 부정하지 않았으며, 사람의 운명을 예지하는 선결 조건으로 심본허령心本虛靈을 말하였다. 그러나 세간의 술사들이 난잡한 설들을 갖고서 사람의 운명을 말하면서 사람들을 속이고 재물을 탐하는 행위에 대해서는 강하게 비난을 하였다. 이런 문제점을 극복하기 위해서는 사주를 통해 타고난 운명을 추리하는 삼명三命의 이치에 학자들이 진정으로 관심을 갖고 궁리할 필요가 있다고 강조하였다.

훈민정음해례(訓民正音解例)에 의거한 모자음(母子音)오행성명학의 실증사례 분석

김만태 한국민족사상학회 2020 민족사상 Vol.14 No.3

Based on the Principle of creating letters and Science of Changes ideas of Hunminjeongeum, focused on Yin-Yang and Five Elements of the Universe theory and Three Components of the Universe (Heaven, Earth and Man), Moja-eum Ohaeng Naming Science is the new Five Elements of Pronunciation of naming science by selecting the letters of name with a combination of the corresponding Hangeul vowels and consonants to allow innate Saju help neutralizing or excellent energy (Ki) breaking out, after analyzing the relations between Geok(格), Guk(局), Yongsin (用神), and Jeonggisin (精氣神) of innate Saju, and identify the Yin-Yang and Five Elements to be acquired supplement. In order to further expand the writer's previous research, this study empirically analyzed the relationship between the supplementation and the good or ill luck of eight innate Sajus of existing modern figures(4), historical figures(2), and figures of the people's Republic of China(2) and their names in terms of Moja-eum Ohaeng Naming Science. In addition, Moja-eum Ohaeng of ‘NaMuAMiTaBul’ and ‘OmMaNiBanMeHum’, the representative six words Mantras (六字眞言) of Buddhism, were also analyzed and it also intended to understand the Moja-eum Ohaeng Naming Science more practically by examining the correlation between the four great elements of Buddhism, the earth, water, fire, and air or wind (地水火風) and Moja-eum Ohaeng. It is expected that this study can contribute to improve the problems of naming method, which is being used indiscriminately under the influence of advertising or propaganda without any academic basis or logical validity in current Korean society, establish the upright naming culture, and set up the correct academic system. 모자음오행성명학은 음양오행론과 천지인삼원(天地人三元)론이 중심인 훈민정음(訓民正音)의 제자(制字)원리와 역학(易學)사상에 근거하여, 선천 사주의 격(格)과 국(局), 용신(用神), 정기신(精氣神) 관계 등을 분석해서 후천적으로 보완할 음양과 오행을 파악한 후, 이에 해당하는 한글 모음과 자음의 조합으로 이름자를 선정하여 선천 사주가 중화(中和)를 이루거나 수기(秀氣)가 유행하는 데 도움이 되도록 하는 새로운 발음오행 성명학이다. 본 연구자의 선행연구 결과를 더욱 확장하기 위해 실존 현대인물(4명), 역사적 인물(2명), 중화민국 인물(2명) 등 총8명의 선천 사주와 그들 이름 간의 보완 여부와 그 길흉 관계를 모자음오행성명학의 관점에서 실증적으로 사례 분석하였다. 그리고 대표적 불교 육자진언(六字眞言)인 ‘나무아미타불’과 ‘옴마니반메훔’의 모자음오행도 분석하여 불교의 사대(四大) 요소인 지수화풍(地水火風)과 모자음오행과의 연관성도 고찰하였다. 현재 한국사회에서 학술적 근거나 논리적 타당성도 없이 무분별하게 활용되고 있는 작명법들의 문제점들이 개선되어 이제부터라도 올바른 작명 문화를 정립하고 성명학이 그 학술적 체계를 정립하는 데 본 연구가 기여할 수 있기를 희망한다.