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.

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.

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

尸毘王說話の韓日比較硏究

김태광 ( Tae Kwang Kim ) 한국일어일문학회 2015 日語日文學硏究 Vol.93 No.2

本硏究は,韓日兩國における本生譚の一つである尸毘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その原因となる幾つかの問題點の解明にある。檢討の結果,南傳、北傳を問わず廣く流布した尸毘王本生譚は內容によって三つの類型に分けられ、二つの目を婆羅門に施す話の南傳とは違って、北傳では鳩の代わりに自分の身の肉を鷹にやる型(これも二種類)が主琉をなし、一部には鷹が二つの目を要求する折衷型も流布していたことが明らかになった。韓國の『釋迦如來十地修行記』の第二地に載せられた「忍辱太子」は尸毘王說話の類話であるが、變改が甚だしくその典處を明らかにすることはできなかったものの、善住國という國名から『菩薩本生□論』に注目した。またこの說話の變容の主たる要因としては「尸毘王」と「忍辱仙人」それから本來の忍辱太子や「須闡提太子」などの本生譚のイメ一ジの融合があるであろうと分析した。一方『三寶繪』を始め日本における尸毘王說話は『大智度論』の影響が大きかったことを指摘した。そして尸毘王說話の韓日兩國の斷片的な記事の調査を通して‘尸毘王’關連の記事はしばしば薩□王子のこととともに言及されているという共通點を見いだすことができた。兩作品の組織構成の側面から把握したとき『釋迦如來十地修行記』の第二地の話には、檀波羅蜜の円滿の例え話として菩薩(修行者)の布施行の實踐により焦点が當てられている『三寶繪』とは異なり、慈悲と方便として鷹から兎を保護し、不殺生の十善業を修する持戒の話にしたてようとした意圖を窺うことができた。 This study is a comparative study of ‘Tale of king Si-bi’ in Korea and Japan. This study is mainly focused on Chinese Buddhist scriptures and “Sokkayoraesipchisuhaeng- gi” of Korea and “Sambo-e” of Japan. The purpose of this study is to investigate the causes and characteristics of the Jataka tale ’king Si-bi’ in Korea and Japan. It is interesting that the Crown Prince Inyok is the central stage of the story in ‘Tale of Crown Prince Inyok’ as it is recorded in the second stage of the total ten stages “Sokkayorae-sipchisuhaeng-gi”. As a results, this king Si-bi story can be largely classified into three types, depending on its content. From the comparison of Korean and Japanese tale, it is verified that the ‘Crown Prince Inyok’ and the Rabbit are the results of the historical change of Korea since they are not shown in “Sambo-e” and others. Also, unlike “Sambo-e” which focuses on the charity of king Si-bi, “Sokkayorae-sipchisuhaeng-gi” mainly describes keeping the religious life and the precepts. In Korea, the case of `Crown Prince Inyok` in “Sokkayorae-sipchisuhaeng-gi”, it is difficult to identify the original contents due to drastic changes in its contents. However, The “Bosatsuhonzomanron" was noticeable in the name of a country called Sonzu Dynasty. And combinations of images like ‘king Si-bi’ and ‘Crown Prince Inyok’ and ‘Crown Prince Suchonze’ was analyzed as a main cause of change by story of “Sokkayorae-sipchisuhaeng-gi” main factor of the story changes. The story of ‘king Si-bi’ in Japan has been significantly affected by the “Dejidoron”. Though each tales is different, it has been influenced and unified in the process of being adjusted to each others unique and various circumstances. Therefore, this comparative study of the tales proved to be an effective tool for better understanding of the culture of the nation.

사회체육진흥을 위한 학교와 지역사회 및 관련단체의 역할 : 특수체육 : 등산이 훈련가능급 정신지체학생의 혈중지질과 체지방에 미치는 영향

김태광(Tae Kwang Kim),김경숙(Kyung Sook Kim) 한국사회체육학회 2001 한국사회체육학회 학술대회 Vol.- No.-

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.

한국과 중국 관련 설화를 통해서 본 「우지슈이모노가타리(宇治拾遺物語)」의 특성

金泰光(Kim Tae Kwang) 일본어문학회 2017 일본어문학 Vol.78 No.-

鎌倉時代初期の説話集である「宇治拾遺物語」は量的には「今昔物語集」に比べ約二割程度に過ぎないが、質的バラエティーは目をみはるものがある。本稿は中國韓国関連説話を主に「宇治拾遺物語」の特質を収めている各説話と韓国に対する認識を中心に檢討してみたものである。檢討してみた結果、中国関連説話ではミスを重ねた奇妙な孔子の話をはじめ、 血のついた唐石塔の話 慈覚大師の纐纈城に入った話 など、おそろしかったり、あるいは異常で不思議な話を中心に収録していることがわかる。一方、韓国関連説話においては、虎と観音霊験を媒介として収録されているが、説話を通じて見た韓国に対するイメージとしては自国優越意識と要注意の国という印象を早くから感じさせる。このようなことから日本の大韓半島認識および東アジア觀の形成の側面は近現代だけでなく、歴史を中世、古代まで遡って深く掘り下げてみる必要性があることが知れれよう。 The purpose of this study is to reveal the characteristics of Ujishūi, a medieval story in Japan and the image of Korea, through the consideration of Korean folktales and Chinese folktales. The results of the study are as follows: First, in the story about China, there are stories of strange Confucius who make mistakes, and stories about scary stories and strange stories. Second, Korean folktales are recorded as mediations between the tiger and the voodoo reward story. Third, as an image of Korea seen through folktales, it gives the early impression of the superiority consciousness and the precautionary nation. In this respect, it can be seen that Japan’s perception of the Korean peninsula and the formation of the East Asian Pavilion need to be traced deeply back to the middle ages and the ancient times as well as the modern era.

게송(偈頌)의 한일 비교연구

김태광 ( Kim Tae-kwang ) 한국일어일문학회 2016 日語日文學硏究 Vol.99 No.2

This study is a comparative study of `Buddhist Hymn(Gatha)` in Korea and Japan. This study is mainly focused on “Sokkayorae-sipchisuhaeng-gi” of Korea and `Samboe” of Japan. The purpose of this study is to investigate the causes and characteristics of the Buddhist Hymn in Korea and Japan. As a results, "Samboe" Gatha inserted in the commercial was shown only story Episode 8 - Episode 10 soldiers to the theme of the importance of illegal and could glimpse a tendency to want to appear as a form of Japanese poetry as possible. 5言 Gatha of the inserted verses on the other hand it was found that the same as those shown in the jeobon profanity, Gatha of all creation "Sokkayorae-sipchisuhaeng-gi" is made up of 7言format. If "Samboe" was specially famous by common or insert only or mostly monks or harmed call to be relatively high awareness quoted value of the expression that should not cause Gatha the bodhisattva followers like snowy mountains. Gatha creation of "Sokkayorae-sipchisuhaeng-gi" mainly express the inner feelings of the characters in this regard and said that there is a difference. Also, < chan > the introduction of each Endnotes of "Samboe" is one of the salient features of the "Samboe", was to understand the impact of Gangchang form, "Sokkayorae-sipchisuhaeng-gi" 7言creative inserted 『Gatha Japanese data when viewed through the comparison with said that you can recognize its originality. And 先presence of, say, material that contains 7言creative Gatha resulting from "Sokkayorae-sipchisuhaeng-gi" As a reason, which consists of only "Sokkayorae-sipchisuhaeng-gi" 7言inserted Gatha the first of』 · 7 · 9 · 10 whether the difference of data collected It suggested the possibility.

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.