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黃瑄周(Hwang, Seon-joo) 중국어문학연구회 2014 중국어문학논집 Vol.0 No.89
We have eight Korean editions of Taoyuanmingji(陶淵明集). One of these editions is Taojingjieji(陶靖節集) of two roll(卷), which was published before 1592. It is the copy of Chinese Taoweihekeben(陶韋合刻本) editted by Hezhanzhi(何湛之) in Ming(明) dynasty. This Korean edition does not have any textual superiority other than SongYuan(宋元) edition, but does not have any textual fallacies which Ming(明) edition have in general. So this edition was reppublished shortly after 1592, and was once reprinted, was once reprinted in renewed woodblock form. This Korean edition does not have any commentaries, but it is, at present, a favorite edition in Korea.
황선주(Hwang Seon Joo) 서원대학교 직지문화산업연구소 2017 湖西文化論叢 Vol.26 No.-
The funtion of complementary verb "來" in Jikji(直指) are as follows. 1. It is the direction of primary verb such as, in "送來" etc. 2. It is the active desire of subject such as, in "我來出家‘ etc. 3. It is the future tense of movement such as, in "將心來" etc. 4. It is the past tense of movement such as, in "作甚麽來" etc. ‘來‘ as the direction of primary verb is most frequent. And we cannot understand the co-exist of future/past tense in "來" itself.
황선주(Hwang, Seon Joo) 서원대학교 미래창조연구원 2010 과학과 문화 Vol.7 No.1
Recently Korean editions of Chinese classic literature are welcomed mostly because of their credible quality. Japanese scholars already have given a eye on the excellence of Korean editions since the past century. Chinese scholars revised the prose of Libai(李白) through all chinese editions. But they neglected the existence and credibility of Korean editions, so cannot complete the revision of his prose. <Litaibaiwenji(李太白文集)>, Korean edition, has many other expressions and characters other than Chinese editions. The Chinese pretext of Korean edition does not exist at present. The typical example of this edition is the use of huang(遑) in place of huang(惶) in 「shanganzhoulizhangshishu(上安州李長史書)」. Any other edition does not have "遑", but the context is correct in case of "遑". From now on we must appreciate this Korean edition.
한구자본 韓搆字本 『이적선칠언고시 李謫仙七言古詩』의 간행 경위
黃瑄周(Hwang, Seon-joo) 중국어문학연구회 2015 중국어문학논집 Vol.0 No.94
We can find a lot of chinese editions which have selected the poetry of Libai(李白), but the Korean edition, Lizhexianqiyangushi(李謫仙七言古詩), is unprecedented selection of Libai’s poetry. It was published in 1685 at Seoul. It is based on FenleibuzhuLitaibaishi(分類補注李太白詩) of Korean edition which is based on FenleibuzhuLitaibaishi of Yuan(元) dynasty, so the text of it is reliable. But it did not have notes about poetry. FenleibuzhuLitaibaishi is the tipical Korean edition of the poetry of Libai, which was published several times in Chaoxian(朝鮮) dynasty, so the intellectual aristocrats of Chaoxian had deeply understood Libai. They thought the representative form of Libai’s poetry is qiyanguhi(七言古詩), so they published Lizhexianqiyangushi composed of 147 poems, which contain yuefushi(樂府詩).
『두공부시범덕기비선 杜工部詩范德機批選』의 한중 판본과 그 계통
黃瑄周(Hwang, Seon-joo) 중국어문학연구회 2015 중국어문학논집 Vol.0 No.92
Based on the Chinese edition in Yeonsei university, we have four Korean editions of Dugongfushifandejipixuan(杜工部詩范德機批選). Korean editions, which lost meaningful script about the publishing, do not have clear proof of date, we can discern each other Korean editions on reliable clue. The first Korean edition was published in 1410(大聖庵本), second edition in 1501(首爾大本), third edition in 1528(延世大本), the last edition in 1550. This selection of Dufu(杜甫)‘s poetry could be published by the ruling class who agree the policy of government. Chaoxian(朝鮮) regime tried to establish the nation of Confucius thought, and Dufu was a most appropriate poet for that urgent purpose.
한국본『정간보주동파화도시화 (精刊補註東坡和陶詩話)』교독(校讀)
黃瑄周(Hwang, Seon-joo),楊焄(Yang Xun) 중국어문학연구회 2011 중국어문학논집 Vol.0 No.71
The text of Taoyuanming(陶?明) can be newly discovered in Korean edition Jingkanbuzhudongpohetaoshihua(精刊?注?坡和陶??) which is a reprinted version of Yuanben(元本) originally editted by Caizhengsun(蔡正?). New text has three cases. Firstly, any other edition does not have same letter, for example the reasonable expression such as ‘?或不才, 亦已焉哉(命子)’ is other than ‘?之不才, 亦已焉哉(汲古?本 等). We have several other reasonable expressions. Secondly, other editions already have same expression, but we can newly identify it. For example, ‘文?’ has same expression of ‘如何捨此去, ??至西?(辛丑?七月赴假?江陵夜行?中)’ other than ‘南?’ in general editions, we can newly admit this expression because of ‘精刊?注?坡和陶??’. Thirdly, we can discover possible expressions, in other words, exchangeable expressions of 30 letters. For example, ‘荏苒?七?, ??人所?(?? 10)’ other than ‘十年’ in general editions. These new expressions cannot change the image of ‘陶?明’, but his image become more correct through these expressions.
黃瑄周(Hwang, Seon-joo) 중국어문학연구회 2013 중국어문학논집 Vol.0 No.83
Korean version of Limengyangben(李??本) Taoyuanmingji(陶?明集), of which we cannot find its original chinese version, is newly discovered. This version has some peculiarities in its text. Firstly, it does not have fake works of Taoyuanming such as wenlaishi(??使). Secondly, we can find mou(某) of ylzuomou(一作某) in jigugeben(汲古?本), which we cannot find in other versions. Thirdly, Limengyangben has new text which other versions do not have. For example, this version write bahwang(八荒) instead of babiao(八表) of other versions in guiniao(??), and we have 10 more examples of this case. In these three aspects, Limengyangben is not in the textual range of jigugeben, and it can perhaps be adjusted in the realm of songyuanben(宋元本).