구강내 발생한 다발성 정맥기형 병소에의 Ethanolamine Oleate 경화제 주사 후 치험례

김태광,양재영,최석태,전희경,임대호,백진아,신효근,고승오,Kim, Tae-Kwang,Yang, Jae-Young,Choi, Seok-Tai,Jeon, Hee-Kyung,Leem, Dae-Ho,Baek, Jin-A,Shin, Hyo-Keun,Ko, Seung-O 대한악안면성형재건외과학회 2012 Maxillofacial Plastic Reconstructive Surgery Vol.34 No.6

Hemangioma and vascular malformation are the most common benign tumors that are caused by congenitally or traumatic events. Theses tumors represent approximately 1/3~1/4 of all hemangiomas and vascular malformations in the head and neck. There are many forms of treatment for hemangioma and vascular malformation including closed observation, surgery, radiotherapy, laser therapy, steroid therapy, compression, embolization, and sclerotherapy. Ethanolamine oleate is an unsaturated fatty acid salt that has been used as a sclerosing agent because of its excellent thrombosing properties. This paper presents 1 case of intraoral multiple venous malformations treatment with 1.25% ethanolamine oleate (3.6~9.6 mg dose) intralesionally injected for 6 to 14 weeks over 2 week intervals. After the sclerotherapy, lesions almost completely disappeared without side effects. In conclusion, sclerotherapy using ethanolamine oleate is very effective against venous malformations, and sufficiently provides alternative support for surgical and other methods.

치성 낭종으로부터 유래된 원발성 골내 편평상피세포 암종: 증례보고

김태광,이선재,임대호,백진아,신효근,고승오,Kim, Tae-Kwang,Lee, Sun-Jae,Leem, Dae-Ho,Baek, Jin-A,Shin, Hyo-Keun,Ko, Seung-O 대한악안면성형재건외과학회 2013 Maxillofacial Plastic Reconstructive Surgery Vol.35 No.2

Primary intraosseous squamous cell carcinoma (PIOSCC) is a rare form arising within the jaws. PIOSCC is not related to the oral mucosa, presumably developing from remnants of the odontogenic epithelium. Because odontogenic cyst epithelium often transforms malignantly into PIOSCC, it could be misdiagnosed as odontogenic cyst based on a relatively ill-defined radiolucent lesion. Therefore, definite diagnosis is established from histological examination of biopsy samples taken during cyst enucleation in many cases. The present study is reported with a case of patient complaining of discomfort on his mandible. He was diagnosed as a putative dentigerous cyst and underwent a cyst enucleation treatment. After definite diagnosis as PIOSCC was established based on histologic findings, partial mandible resection and mandible reconstruction were performed. Up to the present, 10 months follow up of the patient showed satisfactory healing without recurrence and abnormal findings; thereby, we are reporting this case with literature review.

유무기 하이브리드 건축용 물유리 접착제의 에폭시 배합조건에 따른 접착강도 평가

김태광(Tae-Kwang Kim),임다인(Da-In Lim),이소정(So-Jeong Lee),김종훈(Jong-Hoon Kim),김준기(Jun-Ki kim) 대한용접·접합학회 2018 대한용접학회 특별강연 및 학술발표대회 개요집 Vol.2018 No.4

물유리 에폭시 유무기 하이브리드 접착제

김태광(Tae-Kwang Kim),김준기(Jun-Ki Kim),김종훈(Jong-Hoon Kim),이소정(So-Jeong Lee),현승균(Soong-Keun Hyun) 대한용접·접합학회 2016 대한용접학회 특별강연 및 학술발표대회 개요집 Vol.2016 No.11

멀티 흡 계층적 라우팅 방법을 이용한 무선 센서네트워크의 이동싱크노드 환경의 성능개선

박재희(Park Jae Hee),최명수(Choi Myeong Soo),김영주(Kim Young Joo),김태광(Kim Tae Kwang),김원주(Kim Won Joo),김영환(Kim Young Hwan),정준영(Jeong Jun Young),전성민(Jeon Sung Min),김범무(Kim Bum Moo),Tushar Keshav 한국통신학회 2012 한국통신학회 학술대회논문집 Vol.2012 No.2

묘색왕설화의 한일비교 연구

김태광 ( Tae-kwang Kim ) 한국일어일문학회 2015 日語日文學硏究 Vol.95 No.2

本硏究は、韓日兩國に受容された本生譚の一つである妙色王(善面王)說話の韓日比較硏究を試みたものである。主たる硏究對象は漢譯佛典と韓日兩國の불傳(불敎)說話集である『釋迦如來十地修行記』と『私聚百因緣集』である。本硏究の目的は主として本說話の韓日兩國における受容と變容上の特色の分析とその原因の解明にある。分析してみた結果、妙色王說話は韓日兩國においてともに『불說妙色王因緣經』の影響が大きかったことが指摘できた。特に授記の有無や偈頌の字句の面からみて『불說妙色王因緣經』が釋迦如來十地修行記』の布施國王(妙色王)の底本であることを明確にすることができた。『釋迦如來十地修行記』の``布施國王``では本文にある法文を無常偈とし、また四句偈を一度に說く依據資料とは異なり、半偈と半偈を順次に說く二段構成をとっているのが大きな特徵で、このような構成には雪山童子譚の先例が參照された可能性が高いと分析できた。一方、『私聚百因緣集』の妙色大王說話では, 出典の妻子の布施が子女の布施に替えられ、親子の別れ、親孝行が强調されていることが大きな特徵で、このような特徵は本生譚の中世的變容として把握することがが可能であり、日本における拂轉の中世的變容と大きな流れでその脈を同じくしているといえよう。そして``布施國王``が第三地に置かれたのは十地思想と關連があり、第三地の本生菩薩に最もふさわしい話であるが故に、ここに妙色王說話が收められたことがわかった。また『私聚百因緣集』のすべての本生譚の特色としては孝養と求法聞法の色彩を强く戴びていることが指摘できるが、このような特色に照らして妙色王說話がここに收められたものと考えられる。 This study is a comparative study of ``Tale of king Surupa`` in Korea and Japan. This study is mainly focused on Chinese Buddhist scriptures and "Sokkayorae-sipchisuhaeng-gi" of Korea and "Sizuhyaku-innen-syu" of Japan. The purpose of this study is to investigate the causes and characteristics of the Jataka tale ``king Surupa`` in Korea and Japan. It is interesting that the king Surupa is the central stage of the story in ``Tale of king Surupa`` as it is recorded in the third stage of the total ten stages "Sokkayorae-sipchisuhaeng-gi". As a results, ``Tale of king Surupa`` was found that the impact of both "myosaek wanggyeong" In the two countries most large. In particular, graveSurupa tales of "Sakkayorae-sipchisuhaeng-gi" could be found in a new nawateum "myosaek wanggyeong". In addition, the construction of the king Surupa story of "Sakkayorae-sipchisuhaeng-gi" was analyzed as a precedent in the snowy mountains follower narrative was likely to see. On the other hand, "Sizuhyaku-innen-syu" The separation between parent and child, inde filial piety is a great feature that is highlighted, this feature could be seen that as the medieval and the transformation of the Japanese Buddhist Mac. And ``the King of Bosi`` is placed onthe third stage was found to be associated with sipji ideas.

수천제태자 설화의 한일비교 연구

김태광 ( Kim Tae-kwang ) 한국일어일문학회 2023 日語日文學硏究 Vol.124 No.0

本研究は、韓日兩國に受容された本生譚の一つである須闡提太子說話の韓日比較硏究を試みたものである。主たる硏究對象は漢譯佛典と韓日兩国の佛伝である『釈迦如来十地行錄』と『今昔物語集』である。本硏究の目的は主として本說話の韓日兩國における受容上の特色の分析とその原因の解明にある。 分析してみた結果、この説話は漢訳経典の流れから見ると、一類型二系統として把握することができた。すなわち『雜寶藏經』のそれが比較的に原初の姿を見せる中で、話の細部内容がもう少し具体化されていく形に変容する過程において、片方は『賢愚経』系統に、もう片方は『報恩経』系統に変容されていったものと考えられる。そしてこの説話の出典資料としては韓日ともに『報恩経』(『經律異相』)の影響が非常に大きかったことがわかった。 日本の場合は主に孝養報恩思想にもとづいて本説話が採用され、『今昔物語集』のように、太子が親に自分の体の肉を直接取ってあげたり、『百座法談聞書抄』のように、親の安危が心配になった太子が直接親を探しに行くなど、親に対する太子のより積極的な孝を強調する方向に内容が変容されていった。一方、韓国ではこの話の内容自体が大きく変化したことはみられないが、『釋迦如來行錄』の第8地のように、従来の善慧仙人譚の代わりにこの須闡提太子譚を受け入れていたり、あるいは『釈迦如来十地行録』のように、<須闡提太子經>をその附錄に追加していた。この『釈迦如来十之修行記』系統でのこの須闡提太子譚は共通して『報恩経』に直接に依らず、おもに『經律異相』を通じて本説話を収容していた。またこのような付録等に孝養関連本生談を追加して収めようとしたことは、菩薩が実践すべき最高の徳目の一つとして孝養報恩を強く意識した結果と見ることができ、従来の十地本生菩薩の展開に対する反発ないし補完への努力の一種の産物と考えられる。 This study is a comparative study of the Sujāta-jātaka in Korea and Japan. This study is mainly focused on Chinese Buddhist scriptures and Sŏkkayŏrae-haengrok of Korea and Konzaku-monogatari-shyu of Japan. The purpose of this study is to investigate the causes and characteristics of the Jātaka tale Sujāta in Korea and Japan. It is interesting that the Tale of Sujāta is the Appendix 2 of the story in ‘Tale of Sujāta’ as it is recorded in the Appendix 2 of Boeun-kyung. As a result, ‘the Tale of Sujāta’ had a large impact of Boeun-kyung In the two countries. However, in the case of Korea, it was accommodated through “Gyeongryuthel-isang”without direct contact to Boeun-kyung. It could be estimated that in both Korea and Japan, the main character of this story was usually referred to the Suchunze(須闡提) prince, which is also an influence of Boeun-kyung (Gyeongryuthel-isang). Saint Hyoyang(Filial talk, 孝養) in one of the best virtues according to the importance and spread of Boeun-kyung in the three countries. In the case of Korea, this additional effort to accept filial piety-related Jātaka through Gyeongryuthel-isang is thought to be the result of a strong awareness of filial piety as one of the best virtues that Bodhisattva should practice.

금우태자 설화의 한국ㆍ대만 비교연구 - 『석가여래십지수행기』와 『사십이품인과록』을 중심으로

김태광(Tae-kwang Kim) 어문연구학회 2007 어문연구 Vol.54 No.-

  It is interesting that the Goryo Dynasty is the central stage of the story in “Tale of Crown Prince Geomwu” as it is recorded in the seventh stage of the total ten stages in Sakyamunisipjisuhanggi (Record of Sakyamuni"s Ten Stages of Ascetic Exercises). This book, written in 1328 during the Goryo Dynasty, is a collection of Buddhist tales on original generation.<BR>  The “Tale of the Crown Prince Geomwu”, widely circulated in South Korea as a Buddhism tale on original generation, is exceptional because the early tale was not discovered in Buddhism Scripture. For this reason, this tale has not been studied in terms of comparative literature.<BR>  This study will introduce the Taiwanese tale, which is similar to that of the South Korean tale, and review them in terms of comparative literature.<BR>  The tale of “Crown Prince Geomwu” which is in the thirty fourth stage of the Taiwanese Buddhist Tale Collection, Sasipyipuminkwoarok, includes a story of similar lineage in Sakyamunisipjisuhanggi.<BR>  The purpose of this study is to better understand how this tale was generated and has changed using the comparative literature of South Korean and Taiwanese “Tales of the Crown Prince Geomwu” and to provide the basic material to future research of “Crown Prince Geomwu”.<BR>  The study shows that although “Crown Prince Geomwu” in Sasipyipuminkwoarok differs somewhat from that in Sakyamunisipjisuhanggi, it is verified that they have similar lineage in terms of content and structure.<BR>  The Taiwanese tale of “Crown Prince Geomwu” clarifies that at least the original generation of the tale of “Crown Prince Geomwu” did not originate in South Korea.<BR>  Through the comparison of the two stories, it is verified that both the Goryo Dynasty and the Princess of the Goryo Dynasty are the results of South Korea"s own historical change since they are not shown in Sasipyipuminkwoarok. Also, unlike Sasipyipuminkwoarok, which focuses on the salvation of King, Sakyamunisipjisuhanggi mainly describes a mother, Lady Boman.<BR>  In order to examine how the tale of “Crown Prince Geomwu” came about, the “Story of how King Ayuk Built a Ten Thousand Story Pagoda” in Sakyamunibo was reviewed. This tale, which was handed down on Cheonyang Mountain in China, has a similar motif to the first part of “Crown Prince Geomwu” and the legends related to Geomwu. From this we see that the tale on Geomwu was generated in China and multilateral approaches were needed to understand the background.<BR>  Although different, the tales unite and affect each other while adjusting according to each nation"s various circumstances. Therefore, the comparative study of the tales is an effective tool to help better understand a nation"s culture.<BR>  I expect that this comparative study on the “Tale of Crown Prince Geomwu” will remain active in many aspects.

대시태자(大施太子) 설화의 한일비교 연구

김태광 ( Tae Quang Kim ) 한국일어일문학회 2006 日語日文學硏究 Vol.56 No.2

本硏究は、韓日兩國における有名な本生譚の一つである大施太子(善友太子、善事太子)說話の韓日比較硏究を試みたものである。主たる硏究對象は漢譯佛典と韓日兩國の本生說話集の代表作といえる『釋迦如來十地修行記』と『三寶繪』である。本硏究の目的は本說話の韓日兩國における特徵と今までの硏究で明らかにされていない幾つかの問題點の解明にある。檢討してみた結果、『釋迦如來十地修行記』の出典はこれまでの硏究成果とは違って『報恩經』が推定された。また『三寶繪』の本說話における特殊な構成の原因の解明に努力し、それは天台係統の六波羅蜜思想に合わせるために起きた現像であったことなどが確認された。本話は韓日兩國に受容され、多いに流布した說話であるが、比較的日本よりは韓國で大きく變容を遂げた話といえよう。日本における本說話の變容と發展を阻害した一つの原因を擧げるならば、それは本說話と深く關わっている天台宗の六波羅蜜思想であろう。

섬( )효자 설화의 한일비교 연구

金泰光(Kim Tae Kwang) 일본어문학회 2016 일본어문학 Vol.72 No.-

This article presents a comparative study of “yma-jtaka” in Korea and Japan, with main focus put on Chinese Buddhist scriptures, “S kkay raesipchisuhaeng-gi” of Korea, and “Sambo-e” of Japan. The purpose of this study is to investigate the causes and characteristics of the yma-jtaka tales of Korea and Japan. Our central finding is that the “yma-jtaka” stories could see all of the commonly attested negative impacts of “Bulseolbosatu-somezakyong” in Korea and Japan. In the case of “yma-jtaka,” an appendix of “S kkay rae-sipji-haengrok,” however, it was accommodated through “Gyeongryuthel-isang” without direct contact to “Bulseolbosatu-somezakyong.” In Korea, the yma-jtaka tales are characterized as being associated with the deep faith to see the descaling Sakra Devnm Indra as an incarnation of Miroku. On the other hand, the major characteristic of “Sambo-e” is that the story has been positioned as the last Jataka tale. This can be regarded as the result of the attempt to conduct the Bodhisattva practice.