# 牧牛堂主 一代記(목우당주 일대기)(190) The biography of Mokwoodangju

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三山 牧牛堂主(삼산 목우당주)와 鷄龍山(계룡산)의 因然(인연)은 天命(천명)의 靈力(영력)으로 주어진 것이다.

첫째 35세의 가을, 鷄龍山(계룡산)이 祖宗山(조종산)인 公州(공주)로 移舍(이사)하여 居處(거처) 했다.

鳳凰洞(봉황동)과 玉龍洞(옥룡동)의 2곳에 居處(거처)하면서 龍鳳(용봉)의 精氣(정기)를 받는 인연이 되었다.

허니 天命(천명)의 靈驗(영험)을 하게 된 公道(공도)의 땅이니 큰 인연이다.

특히 道家(도가)의 后學 道伴(후학 도반)들과 인연의 끈이 연결되었으니

天下事(천하사)의 基盤(기반)을 이루어 牧牛堂(목우당)을 있게 한 根源地(근원지)이다.

둘째 新元寺 近郊 神堂(신원사 근교 신당)에 들렸던 날,

修道子 鷄龍山人(수도자 계룡산인)으로 살아가던 한 農民(농민)을 對面(대면)한 인연이다.

계룡산 連天峰下(연천봉하)의 마을을 둘러보던 중에 神堂(신당)에 들었는데

신당주인이 반겨 맞아주고 별채에서 점심상을 받았고

먼저 와 있었던 그 鷄龍山人(계룡산인)과 謙床(겸상)을 하게 되었다.

그는 내게 鷄龍山 山神(계룡산 산신)을 代辯(대변)하여 判師(판사)라 말해 주었으니

人表(인표)가 되었고 말이 씨가 되게 한 인연의 貴人(귀인)이다.

나는 無職(무직)인데 어찌 判士(판사)라고 말하는가? 물으니

現實的(현실적)인 官職(관직)의 判士(판사)가 아니라

신의 심판에서 靈的(영적)인 判師(판사)님이라고 對答(대답)해 주었던 因緣(인연)이다.

是非心判(시비심판)을 主管(주관) 한다는 뜻이니 人表(인표)를 받았던 因緣(인연)이라는 말씀이다.

셋째 계룡산 동쪽자락의 道德峰 天書 靈驗(도덕봉 천서 영험)이다.

펼쳐진 書籍(서적)의 넓이가 半絶紙(반절지) 크기인 漢文(한문)의 書籍(서적)을 받은 靈驗(영험)이었다.

이 영험을 한 후에 周易(주역)의 哲學(철학)이 밝아져 알게 되었다.

주역의 性理學(성리학)에 눈을 뜨게 된 것이다.

넷째 鷄龍山 天王峰 精氣(계룡산 천왕봉 정기)를 받는 修行(수행)의 因緣(인연)이다.

계룡산은 높고 넓은 큰 산이 아니지만

天皇峰(천황봉), 天王峰(천왕봉), 임금봉(壬儉峰), 帝字峰(제자봉) 등의 王名(왕명)의 山峰(산봉)이 여럿 있다.

三佛峰(삼불봉), 觀音峰(관음봉) 등의 佛家(불가)의 산봉이 있는가 하면

連天峰(연천봉), 神仙峰(신선봉), 秀晶峰(수정봉) 등의 仙道(선도)를 代辯(대변)한 山名(산명)이 있다.

椅子(의자)에 걸터 앉은 形像(형상)의 將軍峰(장군봉)이

天皇峰(천황봉)의 서북방으로 中心脈上(중심맥상)이 되어 뻗어 내려와 位置(위치)하여 있고

國師峰(국사봉)이 남북에 各各(각각) 자리하여

綜合道家(종합도가)를 이루는 名山(명산)이라 仙佛儒道(선불유도)를 統合(통합)해야 된다는 天命(천명)의 因緣(인연)이다.

다섯째 民間人 接近不可(민간인 접근불가)의 天皇峰 山祭(천황봉 산제)를 지낸 일이다.

軍部隊(군부대)의 許可(허가)를 받고

鷄龍山 天皇峰 頂上(계룡산 천황봉 정상)에 올라 天祭(천제)를 奉行(봉행)하였으니

后天 鷄山(후천 계산)의 天命(천명)을 遂行(수행)하는 名分(명분)을 갖추게 된 인연이다.

여섯째 鷄龍山神(계룡산신)으로 부터

팥거리 豆磨面(두마면)의 新都安 奄寺里(신도안 엄사리)의 땅이라 入住(입주)를 案內(안내)받는 인연이다.

靈的(영적)인 神話(신화)이니 이를 認定(인정) 할 만한 人材(인재)는 아직 없다.

때는 天地(천지)가 合宮以前(합궁이전)이라 天門(천문)이 열리지 못했기 때문이다.

隱子(은자)의 人材(인재)는 지금껏 石門(석문)안에 앉아 있으므로 세상이 알지 못하기 때문이다.

일곱째 人間的(인간적)인 人緣(인연)이다.

먼저 內的(내적)으로 公州(공주)와 井邑(정읍)에서 十名(십명)의 因緣(인연)이다.

公州(공주)에서 園山(원산), 謙堂(겸당), 惠蓮(혜련), 惠公(혜공), 吳氏女人(오씨여인), 惠光(혜광) 등이고

井邑(정읍)에서 德泉(덕천), 太乾(태건), 台協(태협), 京堂(경당) 등이다.

牧牛堂(목우당)의 聖殿(성전)을 建築(건축)한 큰 功(공)을 세운 인연이다.

공주에서 2명을 除外(제외)한 8명이 모두 亥卯未生(해묘미생)으로 木道因緣(목도인연)이라는 것이다.

外的(외적)으로 神明(신명)으로 부터 받았다는 道號(도호)로 白檀華(백단화)이다.

그로 인해 그의 數行處(수행처)인

連天峰 西便(연천봉 서편)에 위치한 修道處(수도처)에서 祈禱(기도)하던 二 巫女(이 무녀)를 만남이다.

牧牛堂 三層建物(목우당 삼층건물)의 一層 坤方 房(일층 곤방 방)에서 한 동안 지냈다.

神堂(신당)을 모시고 있던 한 巫女(무녀)가 내게 신당을 치워주시기를 請(청)함에 그렇게 해준바 있다.

하루는 머물고 있던 한 巫女(무녀)가 내게 올라와 말하기를

鬼神(귀신)이 목우당 안으로는 들어오지 못하고 창밖에서만 안을 기웃거리며 들여다 보려 하더라는 것이다.

백단화는 현재까지 因緣(인연)이 維持(유지)되고 있다.

계룡산의 鷄(계)는 巽(손)의 長女(장녀)라 했다.

后天(후천)의 天子(천자)는 龍(룡)이 되고 巽(손)의 長女(장녀)는 皇后(황후)로 嬪(빈)이다.

嬪(빈)이란 女性(여성)으로 最上(최상)의 地位(지위)를 뜻한다.

우리나라 朝鮮時代(조선시대)까지의 선천은 女子(여자)가 公式的(공식적)인 官爵(관작)에 오르지 못했고

다만 內命府(내명부)의 宮女(궁녀)로 品階(품계)를 받았을 뿐이다.

조선시대로 보면 宮內 女人(궁내 여인)들의 품계가 1품에서 9품까지 있었다.

正一品(정1품)은 嬪(빈)이다. 從一品(종1품) 貴人(귀인), 正二品(정2품) 昭儀(소의),

從二品(종2품) 淑儀(숙의), 正三品(정3품) 昭容(소용), 從三品(종3품) 淑容(숙용),

正四品(정사품) 昭媛(소원), 從四品(종사품) 淑媛(숙원),

正五品(정5품)부터 尙宮(상궁)이라 하니 提調尙宮(제조상궁:큰방상궁)이 상궁의 總首格(총수격)이고

從五品(종5품)에 副提調尙宮(부제조상궁)으로 상의이다.

正六品(정6품)의 상식정, 從六品(종6품)의 상침, 상공이다.

일상적으로 五六品(5,6품)의 궁녀를 尙宮(상궁)이라 칭하였다.

상궁은 入宮 三十年(입궁 30년)만에 帖旨(첩지)를 받아

正式 品階 帖旨(정식 품계 첩지)를 받아 상궁이라 呼稱(호칭)하였다.

正七品(정칠품)은 상정, 상기정이고 從七品(종7품)은 전빈, 전의, 전선이며

正八品(정8품)은 전설, 전제, 전언정이고 從八品(종8품)은 전등, 전채, 전정종이라 하였다.

七八品(7,8품)의 궁녀를 典(전)이라 칭하였다.

正九品(정9품)은 주궁, 주상, 주각궁이라 하였고

從九品(종9품)은 주변치, 주치, 주우, 주변궁이라 하면서 九品(구품)을 奏(주)라 하였다.

상궁은 궁안의 내전을 맡는다.

궁전의 안살림을 맡는 職(직)이라는 뜻이다 궁내의 衣食住(의식주)를 맡는 안살림꾼이었던 것이다.

직책에 따라 至密尙宮(지밀상궁)으로

待令尙宮(대령상궁)이 있었는데 王(왕)을 뒤따르면서 王命(왕명)을 받드는 궁녀이다.

旣味尙宮(기미상궁)은 왕이 음식을 먹기전에 먼저 시음하는 궁녀이다.

왕이 어린시절의 유모이던 상궁을 奉保夫人尙宮(봉보부인상궁)이라 하고

保母(보모)상궁이란 왕의 자녀를 보살피는 상궁을 일렀다.

시녀상궁은 至密 尙宮中(지밀 상궁중)에서 文書(문서)를 관리하는 직이다.

상궁들을 감시하고 살피는 역의 職(직)은 監察尙宮(감찰상궁)이라 했다.

왕과 잠자리를 함께하면 承恩尙宮(승은상궁)이라 하여

王(왕)의 意中(의중)에 따라 從四品 以上(종사품 이상)의 品階 帖旨(품계 첩지)를 받았다.

七品以下(칠품이하)의 상궁을 나인(內人)이라 불렀다. 무수리란 상궁중에 하급 품계를 칭함이다.

아기 나인이란 宮女 實習期間(궁녀 실습기간)의 初步(초보)나인을 이른다.

상궁은 어린시절에 選拔(선발)하였고 당연히 處女(처녀)라야 했다.

궁에 들면 私生活(사생활)을 전혀 하지를 못했으니

여종이나 다름아니나 品階(품계)로 이를 撫摩(무마)시킨 셈이니 恨(한)이 많았다.

衣食住(의식주)는 宮內(궁내)에서 解決(해결)되니

奉給(봉급)은 品階別(품계별)로 받은 그대로 本家(본가)에 내려졌다.

都提尙宮(도제상궁)의 지위에 오르면 領議政級(영의정급)의 祿奉(녹봉)을 받았다고 한다.

宮闕內 女人(궁궐내 여인)들의 組職(조직)을 內命府(내명부)라 하고 그들을 일러 內殿(내전)이라 하였다.

入宮(입궁)한지 15년이 지나면 冠禮(관례)를 치르고 正式(정식) 나인이 되고

입궁 30년이 지나야 5품 상궁의 帖旨(첩지)를 받을 수 있었다.

계룡산 인연과 宮闕內 商宮(궁궐내 상궁)과 王(왕)의 妃(비)에 대해 論(논)한 것은

解寃時代(해원시대)를 맞아 差別(차별)받으며 원을 품었던 女子(여자)가 解寃(해원)되어

男子(남자)와 分別(분별) 됨이 없이 궁녀의 내명부가 아닌 地位(지위)에 오르게 되어진 현실과

이어서 后天世上(후천세상)에서도 功(공)과 德(덕)의 大小(대소)에 따라

알맞는 品階(품계)로 定(정)해져 爵位(작위)에 오르게 된다는 것을 말하고자 함이다.

道通天地(도통천지)는 千萬多幸(천만다행)한 時節(시절)이 되어지는 것이다.

영어(English)

The connection between Samsan Shepherd's House and Gyeryongsan Mountain was a gift from Heaven's will.

First, in the fall of his 35th year, Gyeryongsan Mountain moved to Gongju, his ancestral mountain, and settled there. While living in two locations, Bonghwang-dong and Okryong-dong, he developed a connection where he received the energy of the dragon and phoenix. Honey, it is a land of public roads where I experienced the spiritual power of heaven, so it is a great connection.

In particular, it is a place where I was connected with the Taoist disciples and fellow practitioners, forming the foundation of world affairs and the origin of Mokwoodang.

Secondly, on the day I visited the Shindang near Sinwonsa Temple, I met a farmer who lived as a monk named Gyeryongsanin. While exploring the villages of Yeoncheonbongha, Gyeryongsan Mountain, I entered a shrine. The shrine owner welcomed me and served lunch in a separate building. I then had a meal with the Gyeryongsan person who had arrived earlier. He referred to me as a judge, representing the Gyeryongsan Mountain God, and he became a symbol of my personality and a noble person whose fateful relationship with words became a seed. I am unemployed, so how can I be called a judge? When asked, he answered that he was not a judge with a realistic official position, but a spiritual judge in God's judgment. This is the cause and effect. It means that he presides over the judgment of right and wrong, so it is a cause and effect that received a human mark. Third, there is the Dodeokbong Cheonseo Myungheom on the eastern slope of Gyeryongsan Mountain. It was a spiritual experience where I received a book in Chinese characters the size of half a sheet of paper. After this experience, I became enlightened and understood the philosophy of the Book of Changes. My eyes were opened to the Neo-Confucianism of the Book of Changes.

Fourth, it is the cause and condition of practice to receive the energy of Gyeryongsan Cheonwangbong Peak. Gyeryongsan Mountain is not a large, tall, or wide mountain, but it has several peaks named after kings, such as Cheonhwangbong Peak, Cheonwangbong Peak, Imgeumbong Peak, and Jejabong Peak.

There are also Buddhist peaks, such as Sambulbong Peak and Gwaneumbong Peak, and mountain names that represent the Taoist way, such as Yeoncheonbong Peak, Sinseonbong Peak, and Sujeongbong Peak. The General Peak, which is shaped like a statue sitting on a chair, is located to the northwest of the Emperor Peak, extending down as a central vein, and the National Teacher Peaks are located to the south and north, respectively, making it a famous mountain that forms a comprehensive Taoist school. It is a fate by heaven that Taoism, Buddhism, Confucianism, and Judo should be integrated. Fifth, the Cheonwangbong Mountain Ritual was held on a mountain inaccessible to civilians. With permission from the military, we climbed to the summit of Gyeryongsan Cheonwangbong Mountain to perform the Cheonje. This gave us the justification to carry out the heavenly mandate of the Later Heavenly Chicken Mountain. The sixth is the fate of being guided to move in by the Gyeryongsan God, the land of Shindonan Eomsa-ri in Duma-myeon. It is a spiritual myth, but there is no one yet who can recognize it. This is because the time was before the conjunction of heaven and earth, and the celestial gates were not opened. The hermit's talent has been sitting within the stone gate until now, so the world does not know about it. The seventh is a human relationship. First, internally, there are ten people from Gongju and Jeongeup. In Gongju, there are Wonsan, Gyeomdang, Hyeryeon, Hyegong, Lady Oh, and Hyegwang. In Jeongeup, there are Deokcheon, Taegeon, Taehyeop, and Gyeongdang. This is a connection that established the great achievement of building the temple of Mokwoodang. Excluding two people from Gongju, all eight were born in the year of Haemyo-mi and were said to be related to Mokdo Inyeon.

The Taoist title he received from the gods was Baekdanhwa. Because of this, he met two female shamans who were praying at his training center located on the west side of Yeoncheonbong Peak, his training ground. He stayed for a while in the first-floor Kunbang room of the three-story Mokwoodang building. A shaman who was in charge of the shrine asked me to remove the shrine, so I did so.

One day, a shaman who was staying there came up to me and said that ghosts could not enter the Mokwoo-dang and would only peek inside from the window. The Baekdanhwa still has a connection to this day.

The chicken of Gyeryongsan Mountain was said to be the eldest daughter of Son. The emperor of the Later Heaven became a dragon, and the eldest daughter of Son became the empress, or concubine. The term "Bin" refers to the highest position for a woman.

Until the Joseon Dynasty, women were not allowed to hold official titles; they were only given ranks as court ladies in the Naemyeongbu (Ministry of the Interior). During the Joseon Dynasty, the ranks of palace women ranged from 1st to 9th. The highest rank was "Bin." From the 1st rank (Jong 1st rank) nobleman, the 2nd rank (Jong 2nd rank) So-ui, the 2nd rank (Jong 2nd rank) Suk-ui, the 3rd rank (Jong 3rd rank) So-yong, the 3rd rank (Jong 3rd rank) Suk-yong, the 4th rank (Jong 4th rank) So-won, the 4th rank (Jong 4th rank) Suk-won, from the 5th rank (Jong 5th rank) onwards they are called sang-gung (guardian). The chief sang-gung (guardian: chief sang-gung) is the general leader of the sang-gung, and from the 5th rank (Jong 5th rank) onwards The Vice-Minister of the Royal Court is the Chief of Staff.

The ranks are Sangsikjeong of the 6th rank, Sangchim of the 6th rank, and Sanggong. In everyday life, court ladies of the 5th and 6th ranks were called Sanggung.

After 30 years of entering the palace, a Sanggung received a formal rank certificate and was called Sanggung. The seventh rank (Jeongchilpum) were Sangjeong and Sanggijeong, the seventh rank (Jong 7pum) were Jeonbin, Jeonui, and Jeonjeon, the eighth rank (Jeong 8pum) were Jeonjeon, Jeonjeon, and Jeoneonjeong, and the eighth rank (Jong 8pum) were Jeondeung, Jeonchae, and Jeonjeongjong.

The court ladies of the seventh and eighth ranks were called Jeon. The ninth rank (Jeong 9pum) were called Jugung, Jusang, and Jugakgung, and the ninth rank (Jong 9pum) were Juyeonchi, Juchi, and Juu. They were called Juyeongung, and the ninth rank (Gupum) was called Ju.

The Sanggung was in charge of the inner court of the palace. It means a position in charge of the palace's household affairs. They were the housekeepers in charge of the palace's food, clothing, and shelter.

Depending on their position, there were the Jimilsanggung (Jimisanggung) and the Daeryeongsanggung (Daeryungsanggung), who were court ladies who followed the king and carried out his orders.

The Gimisanggung (Gimisanggung) was a court lady who tasted the king's food before eating it. The court lady who was the king's wet nurse during his childhood was called the Bongbobuinsanggung (Bongbobuinsanggung), and the Bomosanggung (Bomo) referred to the court lady who looked after the king's children.

A maid-in-waiting is a position in the Secret Royal Court that manages documents. The position that supervises and inspects the court ladies is called a gamchal sanggung. If she slept with the king, she was called a seungeun sanggung and received a rank certificate of Jongsapum or higher according to the king's will. Court ladies of the seventh rank or lower were called nain (naein). Musuri refers to the lowest rank among the court ladies. Baby Nain refers to a novice Nain during the apprenticeship period for court ladies. Sanggung (palace ladies) were selected in their childhood and, naturally, had to be virgins. Once in the palace, they were unable to lead a private life, so they were no different from female servants. However, their ranks were used to smooth this over, which made them very resentful. Since their food, clothing, and shelter were all taken care of within the palace, their salaries were passed down to their main families in proportion to their ranks. It is said that when one ascended to the position of Dojesanggung (Dojesanggung),

one received the salary of a Yeonguijeong-level official. The organization of the women in the palace was called Naemyeongbu (Naemyeongbu), and they were called Naejeon (Naejeon). After 15 years of entering the palace, one would undergo a crowning ceremony and become a formal court lady, and only after 30 years of entering the palace could one receive the letter of appointment as a 5th rank court lady. The discussion of the relationship between Gyeryongsan Mountain and the court ladies and the king's queen is to say that in the era of resolution of grievances, women who had been discriminated against and harbored grievances were resolved and were able to rise to a position other than the inner list of court ladies without being distinguished from men, and that in the afterlife, they would be assigned an appropriate rank according to the level of their merits and virtues and would rise to a title. The Way of Heaven and Earth becomes a time of great fortune.

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三山牧牛堂主（三山牧牛党主）と鷄龍山（桂龍山）の因然（縁）は、天命（千人）の靈力（霊力）として与えられるものである。

最初の35歳の秋、鷄龍山(桂龍山)が祖宗山(公宗山)である公州(公州)に移舍(引越し)して居處(居処)した。 鳳凰洞（鳳黄洞）と玉龍洞（玉龍洞）の２カ所に居處（居所）しながら龍鳳（龍峰）の精气（定期）を受ける縁になった。ハニー天命（天名）の靈驗（イニシアチブ）をすることになった公道（公道）の土地だから大きな縁だ。

特に道家の后學道伴（後学道班）たちと縁の紐がつながっているので天下事（天下寺）の基盤（基盤）を作って牧牛堂（木牛堂）を設けた根源地（根源地）だ。

第二に、新元寺近郊の神堂（シンウォンサ近郊の新堂）に聞こえた日、修道子鷄龍山人（首都の啓龍山人）で生きていたある農民（農民）を対面した縁。

桂龍山連天峰下の村を見回しながら神堂に聞いたが、新堂主人が迎えてくれて別菜で昼食を受け、先に来たその鷄龍山人と權床を兼ねた。彼は私に鷄龍山山神（代龍山三神）を代辯（代弁）して判事（裁判官）と言ってくれたので人表（印票）になって馬が氏になるようにした縁の貴人（貴人）だ。

私は無職（無職）なのに、どうして判事（裁判官）と言うのか？尋ねると、現實的（現実的）の官職（官職）の判士（判事）ではなく、神の審判で靈的（霊的）な判師（判事）様と対答（答え）してくれた因緣（縁）だ。 是非心判を主管するという意味だから人表を受けた因緣という言葉だ。

第三の桂龍山東裾の道德峰天書靈驗（道徳峰天西霊験）だ。広がった書籍（書籍）の広さが半絶紙（半節紙）の大きさである漢文（漢文）の書籍（書籍）を受け取った靈驗（冒険）だった。この塩験をした後、周易の哲學（哲学）が明るくなって分かった。主役の性理學（聖理学）に目を向けたのだ。

第四鷄龍山天王峰精气（桂龍山天王峰定期）を受ける修行（遂行）の因緣（縁）である。桂龍山は高く広い大きな山ではないが、天皇峰（天皇峰）、天王峰（天王峰）、王金峰（壬儉峰）、帝字峰（弟子峰）などの王名（王名）の山峰（山峰）が数多くある。

三佛峰（三仏峰）、觀音峰（観音峰）などの佛家（不可）の山峰があるかとすれば、連天峰（蓮天峰）、神仙峰（新善峰）、秀晶峰（水晶峰）などの仙道（先道）を代。

椅子に座り込んだ形像の天軍峰が天皇峰の天北峰で、中央脈上（中心心脈上）になって伸びて降りて位置（位置）しており、国師峰（国史峰）が南北に綜合道家（総合道家）を成す名山（明山）で、仙佛儒道（先仏誘導）を統合（統合）しなければならないという天命（千人）の因緣（縁）である。

第五の民間人接近不可（民間人接近不可）の天皇峰山祭（天皇峰山帝）を過ごしたことだ。 軍部隊(軍部隊)の許可(許可)を受けて鷄龍山天皇峰頂上(桂龍山天皇峰頂上)に上がって天祭(天帝)を奉行(奉行)したので、后天鷄山(後天計算)の天命(千名)を遂行(遂行)する。

第六に、鷄龍山神（桐龍山神）から小豆豆磨面の新都安奄寺里の土地であり、入住を案内される。 靈的（霊的）な神話（神話）なので、これを認定（認定）するだけの人材（人材）はまだない。時は天地が合宮以前（合宮移転）で天門が開けなかったからだ。 隱子（ウンザ）の人材（人材）は今まで石門の中に座っているので、世界が知らないからだ。

7番目の人間的(人間的)である人緣(縁)である。まず內的（内敵）で公州（姫）と井邑（チョンウプ）から十名（十人）の因緣（縁）である。

公州（姫）から園山（原山）、謙堂（謙堂）、惠蓮（ヘリョン）、惠公（ヘゴン）、吳氏女人（オシ女）、惠光（ヘグァン）などで、井邑（チョンウプ）から德泉（ドクチョン）、京堂（京堂）などだ。 牧牛堂（牧牛堂）の聖殿（神殿）を建築（建築）した大きな功（工）を建てた縁だ。姫から2人を除外した8人がすべて亥卯未生（海妙美生）で木道因緣（木道縁）ということだ。

外的（外敵）で神明（神名）から受け取ったという道號（東宝）で白檀華（白壇画）だ。そのため、彼の數行處（遂行先）である連天峰西便（延天峰西編）に位置する修道處（水道処）で祈禱（祈り）していた二巫女（この巫女）に出会う。 牧牛堂三階建ての一階坤方房で一時間過ごした。 神堂（神堂）を祀っていたある巫女（巫女）が私に新党を取り除くように請うことにそうしてくれた。

一日は滞在していたある巫女が私に上ってきて話すことを鬼神が鬼堂の中には入ることができず、窓の外でしか中を傾けながら覗いてみたということだ。百団化は現在まで因緣（縁）が維持（維持）されている。

桂龍山の鷄（刀）は巽（手）の長女（長女）とした。 后天（後天）の天子（天子）は龍（龍）になり、巽（手）の長女（長女）は皇后（皇后）で嬪（ビン）である。 嬪（ビン）とは女性（女性）で最上（最高）の地位（地位）を意味する。

韓国朝鮮時代（朝鮮時代）までの先天は女子が公式的（公式的）の官爵（官作）に上がることができず、ただし內命府（内名部）の宮女（宮女）で品階（品界）を受けただけだ。朝鮮時代に見ると、宮內女人（宮内女性）たちの品界が１品から９品まであった。

正一品（正一品）は嬪（ビン）だ。 從一品（種1品）從四品（従事品） 淑媛（宿園）、正五品（正5品）から尙宮（上宮）といえば、提調尙宮（製造上宮：大房商宮）が上宮の總首格（総受格）であり、從五品（宗5品）に副提調。

正六品（正六品）の常識定、從六品（縦六品）の上針、商工である。日常的に五六品（5、6品）の宮女を尙宮（象宮）と呼んだ。

上宮は入宮三十年（入宮30年）ぶりに帖旨を受け、正式品階帖旨（正式品界の諜紙）を受け、上宮と呼稱（呼称）した。

正七品（正七品）は想定、想定、從七品（鐘七品）は前賓、前義、前線であり、正八品（正八品）は伝説、前提、前言誉であり、從八品（鐘八品）は電灯、前菜、前庭種とした。

七八品(7,8品)の弓女を典(前)と呼んだ。 正九品（正9品）は酒宮、柱状、駐閣宮と呼ばれ、從九品（鐘9品）は周辺値、主治、ジュウ。周辺宮と言いながら九品（旧品）を奏（株）とした。

上宮は宮内の内戦を引き受ける。宮殿のアンサリムを務める職（職）という意味だ。

職責に応じて至密尙宮（地密上宮）に大令尙宮（大霊上宮）があったが、王（王）に従い王名（王名）を受ける宮女だ。

旣味尙宮は王が食べ物を食べる前にまず試飲する宮女だ。王が幼い頃の乳母だった上宮を奉保夫人尙宮（奉保部印象宮）といい、保母（保母）上宮という王の子供を世話する上宮を立ち上げた。

仙女上宮は至密尙宮中（秘密上宮中）で文書（文書）を管理する職だ。上宮たちを監視して調べる役の職（職）は監察尙宮（監察上宮）とした。王とトンボを共にすれば承恩尙宮（スンウンサン宮）と呼ばれ、王（王）の意中（義中）によって從四品以上（従事品以上）の品階帖旨（品界諜紙）を受けた。

七品以下（七品以下）の上宮を內人と呼んだ。無修理は上宮中に下級品界を称する。赤ちゃんナインとは、宮女實習期間（宮女実習期間）の初歩ナインを指す。

上宮は幼い頃に選拔（選抜）し、当然處女（処女）だった。宮に入ると私生活（私生活）をまったくできなかったので、女種や相違ではないが、品階（品界）でこれを撫摩（ムマ）させたわけだから恨（ハン）が多かった。 衣食住（儀式酒）は宮內（宮内）で解決（解決）されるので、奉給（奉給）は品階別（品界別）で受けたそのまま本家（本家）に下された。 都提尙宮（都帝上宮）の地位に上がれば、領議政級（領意定級）の祿奉（緑奉）を受けたという。

宮闕內女人（宮廷内女）たちの組職（組織）を內命府（内名部）とし、それらをまとめて內殿（内戦）とした。 入宮（入宮）してから15年が過ぎると冠禮（慣例）を経て正式（正式）ナインとなり、入宮30年が過ぎて5品上宮の帖旨を受け取ることができた。

桂龍山縁と宮闕內 商宮（宮殿内上宮）と王（王）の妃（雨）について論じたのは、解寃時代（海原時代）を迎え、差別（差別）を受けて円を抱いた女子（女）が解寃（分）なし、宮女の内名簿ではなく地位（地位）に上がるようになった現実と、続いて后天世上（後天世上）でも功（公）と德（徳）の大小（大小）に応じて適当な品階（品界）に定められていることを爵位（作位）に

道通天地（都通天地）は、千萬多幸（千万幸）した時代（時代）になるのだ。

[출처] # 牧牛堂主 一代記(목우당주 일대기)(190) The biography of Mokwoodangju|작성자 해인1691 HAE IN 1691