I tried to elucidate the prodcution date and the equivalent era name of the Seven-branched Sword (K. Chiljido) with the issue of an auspicious sign theory. In particular, it was confirmed that the era name indicated in the inscription engraved on Chiljido as ‘Bong-won (Ch. 奉元),’ and that this sword was produced on November 16, the 4th year of King Jeonji's reign (408). In addition, the meaning of '丙午 正陽' and '奇生' among the main issues related to the inscription was examined. Through this process, it was figured that Chiljido was produced on the winter solstice day when the energy of Yang (Ch. 陽) was generated based on the principle of ‘奇生’ from the Book of Changes. Therefore, it analyzed the meaning of 'giving it to a feudal lord(Ch. 冝供供侯 王) ' or 'the crown prince of Paekche issued an edict to make the sword for the king of Japan, so give it to future generations.' The meaning seems to reflect that the robustness of trigrams of the sky (Ch. 乾) and water (Ch. 坎) in the trigrams from the Book of Changes is Paekche, and the meekness of trigrams of the earth (Ch. 乾) and fire (Ch. 离) refers to Japan. Furthermore, given that ‘seven branches (Ch. 七支)’ included in the phrase ‘Seven-branched Sword of 100 times tempered iron (Ch. 百練銕七支刀)’ describes the characteristics of ‘the Jewell of Elephant’ among the Seven Treasures of Chakravarti of Buddhism, the possibility of projecting the ideology of Chakravarti in the production of Chiljido was assumed.

Maruyama Masao established the history of Japanese thought in 『A Study on the History of Political Thoughts in Japan』 with Ogyu Sorai as the center. Maruyama tried to find out how the orthodox world image of feudal society is internally collapsing, centering on the study of Sorai. Through the clarification of these tasks, it is to “examine the pattern of modernization of Japanese society and Japanese thought in a broad sense, and the characteristics of the West on the one hand and Asian countries on the other hand”. However, Maruyama's research on Sorai studies was not submitted through thorough reading of Sorai's writings, so he neglected to deal with the problems within the Sorai school. Sorai's historical evaluation of Dazai Shundai called 'Epigonen' will tell you that.

Chungju(忠州) has been a historically important city. In the center of Chungju, there was a town castle. And it was a double-structured fortress city surrounding the center of the city. Recently, excavations, literature, and data have been supplemented, giving a new turning point to the approach to Chungju. As a result of the investigation, there were at least two temples inside Chungju's outer fortress. These are Yongsansa Temple(龍山寺) and Uirimsa Temple(義林寺). Yongsansa Temple supported the existence of a tile engraved with the name of the temple during a detailed excavation survey of Hoam-dong(虎巖 洞) residential district. In September 1392, Yongsansa Temple appeared in the poem of Seong Seok-rin(成石璘), who stayed in Chungju. In modern times, along with an article on the Yongsan-ri(龍山里) Historic Preservation Site in 1927, the location of Yongsansa Temple was estimated in connection with the establishment of Chungju College of Education(忠州師 範學校), which was decided in 1947. Chungju Cheolbul(忠州鐵佛) is a relic directly related to Yongsansa Temple. Chungju Cheolbul, originally located at 130 Yongsan-ri(龍山里), Chungjugun( 忠州郡), is just called Chungju Cheolbul without belonging because the existence or name of the temple that existed has not been confirmed. The original location where Chungju Cheolbul was located is a part of the space where Yongsan Temple was located. This applies to the entire back of Chungju Technical High School(忠州工業高等學校). Therefore, it raises questions about the conventional wisdom that Chungju Cheolbul existed at Uirimsa Temple Site in Anrim-dong(安林洞). Chungju Cheolbul was moved to the front yard of Cheongnyeongheon(淸 寧軒) in 1915. At this time, a seat was prepared. The pedestal is said to have been taken from Eorim-ri(御林里), Anrim-dong in 1869, and was called Ilyeongseok(日影石). It served as a kind of sundial. That's why the temple site in Anrim-dong was also called "Ilyeongsa Temple Site(日影寺 址). Ilyeongseok is the body stone of the stone pagoda. There is a temple site in Eorim-ri, Anrim-dong. It was called Ilyeongsa Temple Site or Anrim-dong Temple Site(安林洞寺址). When the Bronze Banja(靑銅飯子) was recovered in 1989, it was confirmed that the temple was named Uirimsa Temple. It is also a place with various names and legends such as the site of the palace or Igungji. The combination of Chungju Iron Buddha and Ilyeongseok in 1915 can be seen as the first meeting between Yongsansa Temple and Uirimsa Temple in downtown Chungju. During the Goryeo Dynasty, when Buddhism was the state religion, the existence of two downtown temples has great implications for understanding Chungju. The relationship between Chungju-eupseong Fortress(忠州邑城) and Oeseong Fortress(忠州外城), Yongsansa Temple and Uirimsa Temple, and Chungju Cheolbul is a task to be solved as well as the historical importance of Chungju. Individual research on each subject is also important, and it is also necessary to have an integrated understanding of the entire city. This article is therefore of a contemporary opinion with more future tasks.